T31n1600_辯中邊論

大正藏第 31 冊 No. 1600 辯中邊論

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

辯中邊論捲上

世親菩薩造

大唐三藏法師玄奘奉　詔譯

辯相品第一

稽首造此論　　善逝體所生　及教我等師　　當勤顯斯義

此中最初安立論體。頌曰。

唯相障真實　　及修諸對治　即此修分位　　得果無上乘

論曰。此論唯說如是七義。一相。二障。三真實。四修諸對治。五即此修分位。六得果。七無上乘。今於此中先辯其相。頌曰。

虛妄分別有　　於此二都無　此中唯有空　　于彼亦有此

論曰。虛妄分別有者。謂有所取能取分別。於此二都無者。謂即於此虛妄分別。永無所取能取二性。此中唯有空者。謂虛妄分別中。但有離所取及能取空性。于彼亦有此者。謂即于彼二空性中。亦但有此虛妄分別。若於此非有。由彼觀為空。所餘非無故。如實知為有。若如是者則能無倒顯示空相。複次頌曰。

故說一切法　　非空非不空　有無及有故　　是則契中道

論曰。一切法者。謂諸有為及無為法。虛妄分別名有為。二取空性名無為。依前理故說此一切法非空非不空。由有空性虛妄分別故說

【現代漢語翻譯】現代漢語譯本《辯中邊論》捲上

世親菩薩造大唐三藏法師玄奘奉詔譯

辯相品第一

稽首禮敬造此論的善逝（Sugata，佛陀的稱號，意為善於逝者）之體所生（指佛陀的教法），以及教導我等的師長，應當勤奮地闡明這個論義。

此中最初安立論的綱要。頌曰：

唯有相、障、真實，以及修習各種對治法，即是此修習的各個階段，最終獲得果位和無上乘。

論曰：此論唯獨闡述這七種意義：一、相（ लक्षण ，性質、特徵）。二、障（āvaraṇa，障礙）。三、真實（tattva，真如實性）。四、修諸對治（pratipakṣa，修習各種對治煩惱的方法）。五、即此修分位（修行的階段）。六、得果（phala，證得的果位）。七、無上乘（anuttarayāna，最高的乘，即大乘）。現在於此之中，首先辨明其相。頌曰：

虛妄分別是有，於此二者都無。此中唯有空性，于彼空性亦有此。

論曰：虛妄分別有，是指有所取（grāhya，被認知的事物）和能取（grāhaka，能認知的主體）的分別。於此二都無，是指就在這虛妄分別之中，永遠沒有所取和能取這兩種自性。此中唯有空，是指在虛妄分別中，只有遠離所取和能取的空性。于彼亦有此，是指就在那兩種空性之中，也只有這虛妄分別。如果對於此（指所取能取）非有，由於以彼（指空性）觀為空，其餘（指虛妄分別）並非沒有，所以如實知為有。如果這樣，就能毫無顛倒地顯示空相。複次，頌曰：

故說一切法，非空非不空。有、無以及有故，這才是契合中道。

論曰：一切法，是指諸有為法（saṃskṛta，因緣和合而生的法）及無為法（asaṃskṛta，非因緣和合而生的法）。虛妄分別名為有為法，二取空性名為無為法。依據前面的道理，所以說這一切法非空非不空。由於有空性和虛妄分別的緣故，所以說。

【English Translation】 English version Treatise on Distinguishing the Middle and the Extremes, Volume 1

By Bodhisattva Vasubandhu (世親菩薩) Translated by the Tripitaka Master Xuanzang (玄奘), under Imperial Decree, of the Great Tang Dynasty

Chapter 1: Distinguishing Characteristics

I bow to the body of the Sugata (善逝，Buddha, meaning 'Well-Gone'), from which this treatise arises, And to the teachers who taught me; I shall diligently reveal this meaning.

Herein, the essence of the treatise is initially established. The verse says:

Only characteristics, obscurations, reality, and the cultivation of antidotes, Namely, the stages of this cultivation, the attainment of the result, and the unsurpassed vehicle.

The treatise says: This treatise exclusively explains these seven meanings: 1. Characteristics (lakṣaṇa). 2. Obscurations (āvaraṇa). 3. Reality (tattva). 4. Cultivating antidotes (pratipakṣa). 5. The stages of this cultivation. 6. Attainment of the result (phala). 7. The unsurpassed vehicle (anuttarayāna). Now, within this, first, the characteristics are distinguished. The verse says:

The false discriminations exist; in this, the two are both absent. In this, there is only emptiness; in that, there is also this.

The treatise says: 'The false discriminations exist' means that there are discriminations of what is apprehended (grāhya) and what apprehends (grāhaka). 'In this, the two are both absent' means that precisely within these false discriminations, the two natures of what is apprehended and what apprehends are forever absent. 'In this, there is only emptiness' means that within the false discriminations, there is only the emptiness of being apart from what is apprehended and what apprehends. 'In that, there is also this' means that precisely within those two emptinesses, there are also only these false discriminations. If, with regard to this (what is apprehended and what apprehends), it is non-existent, because it is viewed as empty by that (emptiness), the remainder (false discrimination) is not non-existent; therefore, it is truly known as existent. If it is like this, then one can display the aspect of emptiness without inversion. Furthermore, the verse says:

Therefore, it is said that all dharmas are neither empty nor not empty. Because of existence, non-existence, and existence, this is in accord with the Middle Way.

The treatise says: 'All dharmas' means all conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas. False discrimination is called conditioned dharma, and the emptiness of the two apprehensions is called unconditioned dharma. Based on the preceding reasoning, it is said that all these dharmas are neither empty nor not empty. Because of the existence of emptiness and false discrimination, it is said.

非空。由無所取能取性故說非不空。有故者。謂有空性虛妄分別故。無故者。謂無所取能取二性故。及有故者。謂虛妄分別中有空性故。及空性中有虛妄分別故。是則契中道者。謂一切法非一向空。亦非一向不空。如是理趣妙契中道。亦善符順般若等經說一切法非空非有。如是已顯虛妄分別有相無相。此自相今當說。頌曰。

識生變似義　　有情我及了　此境實非有　　境無故識無

論曰。變似義者。謂似色等諸境性現。變似有情者。謂似自他身五根性現。變似我者。謂染末那與我癡等恒相應故。變似了者。謂餘六識了相粗故。此境實非有者。謂似義似根無行相故。似我似了非真現故。皆非實有。境無故識無者。謂所取義等四境無故。能取諸識亦非實有。複次頌曰。

虛妄分別性　　由此義得成　非實有全無　　許滅解脫故

論曰。虛妄分別。由此義故成非實有。如所現起非真有故。亦非全無。于中少有亂識生故。如何不許此性全無。以許此滅得解脫故。若異此者。繫縛解脫則應皆無。如是便成撥無雜染及清凈失。已顯虛妄分別自相。此攝相今當說。但有如是虛妄分別。即能具攝三種自性。頌曰。

唯所執依他　　及圓成實性　境故分別故　　及二空故說

論曰。依止虛妄分別

【現代漢語翻譯】現代漢語譯本：因為沒有能取和所取的自性，所以說它不是完全空無。『有故』是指有空性和虛妄分別的緣故。『無故』是指沒有能取和所取的兩種自性的緣故。『及有故』是指在虛妄分別中存在空性的緣故，以及在空性中存在虛妄分別的緣故。因此，符合中道是指一切法不是完全空，也不是完全不空。這樣的道理巧妙地符合中道，也很好地順應了《般若經》等經典所說的一切法非空非有的教義。以上已經闡明了虛妄分別的有相和無相。下面將要說明它的自相。偈頌說：『識生變似義（事物），有情（眾生）我（自我）及了（認識），此境實非有，境無故識無。』論述說：『變似義』是指變現出類似色等諸境的性質。『變似有情』是指變現出類似自己和他人身五根的性質。『變似我』是指染污的末那識（manas, 末那識）與我癡（認為常一不變的『我』是真實存在的愚昧）等恒常相應。『變似了』是指其餘六識的了別相粗顯。『此境實非有』是指類似事物和類似根（感官）沒有實際的行相，類似我和類似認識不是真實的顯現，所以都不是真實存在的。『境無故識無』是指所取的義等四境不存在，能取的諸識也不是真實存在的。再次，偈頌說：『虛妄分別性，由此義得成，非實有全無，許滅解脫故。』論述說：虛妄分別，因為這個道理而成立它不是真實存在的，因為它所顯現的不是真實存在的。但也不是完全沒有，因為其中有少許錯亂的識產生。怎麼能說這種自性完全沒有呢？因為我們承認這種自性滅除就能獲得解脫。如果不是這樣，那麼繫縛和解脫都應該不存在了。這樣就變成了否定雜染和清凈的過失。以上已經闡明了虛妄分別的自相。下面將要說明它的攝相。只有這樣的虛妄分別，就能完全包含三種自性。偈頌說：『唯所執（遍計所執性）依他（依他起性），及圓成實性（圓成實性），境故分別故，及二空故說。』論述說：依止虛妄分別。

【English Translation】 English version: Because there is no nature of that which can be grasped and that which grasps, it is said to be not entirely empty. 'Because there is' means that there is emptiness and conceptual discrimination (vikalpa). 'Because there is not' means that there are no two natures of that which can be grasped and that which grasps. 'And because there is' means that within conceptual discrimination there is emptiness, and within emptiness there is conceptual discrimination. Therefore, to accord with the Middle Way means that all dharmas are not entirely empty, nor are they entirely not empty. Such a principle subtly accords with the Middle Way and also well conforms to the teachings of the Prajna Sutras (般若經) which say that all dharmas are neither empty nor existent. The appearance and non-appearance of conceptual discrimination have already been explained above. Now its own-nature will be explained. The verse says: 'Consciousness arises, transforming to resemble objects (artha), sentient beings (sattva), self (atman), and cognition (jnana). These objects are in reality non-existent; because objects do not exist, consciousness does not exist.' The treatise says: 'Transforming to resemble objects' means that it manifests as the nature of various objects such as form. 'Transforming to resemble sentient beings' means that it manifests as the nature of the five sense faculties of oneself and others. 'Transforming to resemble self' means that the defiled manas (末那識) is constantly associated with self-ignorance (atmadristi, 我癡). 'Transforming to resemble cognition' means that the distinguishing aspect of the other six consciousnesses is coarse. 'These objects are in reality non-existent' means that the likeness of objects and the likeness of sense faculties do not have actual characteristics, and the likeness of self and the likeness of cognition are not truly manifest, so they are not truly existent. 'Because objects do not exist, consciousness does not exist' means that because the four objects, such as the grasped objects, do not exist, the grasping consciousnesses are also not truly existent. Furthermore, the verse says: 'The nature of conceptual discrimination is established by this principle; it is neither truly existent nor completely non-existent, because liberation is attained by its cessation.' The treatise says: Conceptual discrimination, because of this principle, is established as not truly existent, because what it manifests is not truly existent. But it is also not completely non-existent, because a small amount of confused consciousness arises within it. How can one say that this nature is completely non-existent? Because we acknowledge that liberation is attained by the cessation of this nature. If it were otherwise, then bondage and liberation should both be non-existent. This would then become the fault of denying defilement and purification. The own-nature of conceptual discrimination has already been explained above. Now its comprehensive nature will be explained. Only such conceptual discrimination can fully encompass the three natures. The verse says: 'The merely imputed (parikalpita, 遍計所執性), the other-dependent (paratantra, 依他起性), and the perfectly established (parinispanna, 圓成實性) natures are spoken of because of objects, because of discrimination, and because of the two emptinesses.' The treatise says: Relying on conceptual discrimination.

境故。說有遍計所執自性。依止虛妄分別性故。說有依他起自性。依止所取能取空故。說有圓成實自性。已顯虛妄分別攝相。當說即于虛妄分別入無相方便相。頌曰。

依識有所得　　境無所得生　依境無所得　　識無所得生

論曰。依止唯識有所得故。先有于境無所得生。復依于境無所得故。後有于識無所得生。由是方便得入所取能取無相。複次頌曰。

由識有得性　　亦成無所得　故知二有得　　無得性平等

論曰。唯識生時現似種種虛妄境故。名有所得。以所得境無實性故。能得實性亦不得成。由能得識無所得故。所取能取二有所得。平等俱成無所得性。顯入虛妄分別無相方便相已。此差別異門相今次當說。頌曰。

三界心心所　　是虛妄分別　唯了境名心　　亦別名心所

論曰。虛妄分別差別相者。即是欲界色無色界諸心心所。異門相者。唯能了境總相名心。亦了差別名為受等諸心所法。今次當說此生起相。頌曰。

一則名緣識　　第二名受者　此中能受用　　分別推心所

論曰。緣識者。謂藏識。是余識生緣故。藏識為緣所生轉識。受用主故名為受者。此諸識中受能受用想能分別。思作意等諸相應行。能推諸識此三助心故名心所。今次當說此雜染相。頌

【現代漢語翻譯】現代漢語譯本：因為境界的緣故，所以說有遍計所執自性（parikalpita-lakṣaṇa，遍計所執的自性）。因為依止虛妄分別性（abhūta-parikalpa，虛妄分別的自性）的緣故，所以說有依他起自性（paratantra-lakṣaṇa，依他起的自性）。因為依止所取（grāhya，被認知的事物）和能取（grāhaka，能認知的主體）的空性，所以說有圓成實自性（pariniṣpanna-lakṣaṇa，圓滿成就的自性）。已經顯示了虛妄分別所包含的相，下面將要說的是進入無相（animitta，沒有表相）的方便之相，這首偈頌說：『依識有所得，境無所得生；依境無所得，識無所得生。』論中說：因為依止唯識（vijñapti-mātra，唯有識）有所得的緣故，所以先有對於境界無所得的產生。又因為依止對於境界無所得的緣故，所以後有對於識無所得的產生。通過這種方便，可以進入所取和能取都無相的狀態。再次，偈頌說：『由識有得性，亦成無所得；故知二有得，無得性平等。』論中說：唯識生起時，顯現出種種虛妄的境界，所以名為有所得。因為所得到的境界沒有真實的自性，所以能得到的主體的真實自性也不能成立。由於能得的識沒有所得，所以所取和能取這二者有所得，平等地都成為無所得的自性。顯示了進入虛妄分別無相的方便之相后，下面將要說這種差別異門之相。偈頌說：『三界心心所，是虛妄分別；唯了境名心，亦別名心所。』論中說：虛妄分別的差別相，就是欲界（kāmadhātu，慾望界）、色界（rūpadhātu，色界）、無色界（ārūpyadhātu，無色界）中的各種心和心所。異門相是：僅僅能夠了別境界總相的，名為心（citta，心）；也能了別差別相的，名為受（vedanā，感受）等各種心所法（caitta，心所）。下面將要說這種生起之相。偈頌說：『一則名緣識，第二名受者；此中能受用，分別推心所。』論中說：緣識，指的是阿賴耶識（ālayavijñāna，阿賴耶識），因為它是其餘識生起的因緣。阿賴耶識作為因緣所生的轉識（pravṛtti-vijñāna，轉識），因為是受用的主體，所以名為受者。這些識中，受是能受用者，想（saṃjñā，概念）是能分別者，思（cetanā，意志）、作意（manaskāra，注意）等各種相應行（saṃprayukta-saṃskāra，相應行）能夠推動各種識，這三種輔助心的作用，所以名為心所。下面將要說這種雜染之相。偈

【English Translation】 English version: Because of the nature of objects, it is said that there is a parikalpita-lakṣaṇa (遍計所執自性, the nature of what is completely conceptualized). Because it relies on abhūta-parikalpa (虛妄分別性, the nature of false discrimination), it is said that there is a paratantra-lakṣaṇa (依他起自性, the nature of dependent origination). Because it relies on the emptiness of grāhya (所取, what is apprehended) and grāhaka (能取, what apprehends), it is said that there is a pariniṣpanna-lakṣaṇa (圓成實自性, the nature of perfect accomplishment). Having already revealed the aspect of what is encompassed by false discrimination, next, I will speak of the aspect of the means of entering animitta (無相, signlessness). The verse says: 'Relying on consciousness, something is obtained; from the absence of obtaining an object, it arises. Relying on the absence of obtaining an object, the absence of obtaining consciousness arises.' The treatise says: Because of relying on the obtaining of only consciousness (vijñapti-mātra, 唯識), first, there arises the absence of obtaining an object. Again, because of relying on the absence of obtaining an object, later, there arises the absence of obtaining consciousness. Through this means, one can enter the state where both what is apprehended and what apprehends are without characteristics. Furthermore, the verse says: 'Because consciousness has the nature of obtaining, it also becomes the absence of obtaining; therefore, know that the two obtainings are equal in the nature of non-obtaining.' The treatise says: When only consciousness arises, it appears as various illusory objects, therefore it is called 'obtaining something'. Because the obtained object has no real nature, the real nature of what obtains cannot be established either. Because the obtaining consciousness has no obtaining, the two obtainings, what is apprehended and what apprehends, equally become the nature of non-obtaining. Having revealed the aspect of the means of entering the signlessness of false discrimination, next, I will speak of this aspect of different gates. The verse says: 'The mind and mental factors of the three realms are false discrimination; only understanding the object is called 'mind', and also separately named 'mental factors'.' The treatise says: The aspect of the difference of false discrimination is the various minds and mental factors in the kāmadhātu (欲界, desire realm), rūpadhātu (色界, form realm), and ārūpyadhātu (無色界, formless realm). The aspect of different gates is: only being able to discern the general aspect of an object is called citta (心, mind); also being able to discern the specific aspects is called vedanā (受, feeling) and other caitta (心所, mental factors). Next, I will speak of this aspect of arising. The verse says: 'One is named 'conditioning consciousness', the second is named 'experiencer'; among these, what can experience and use, and what can discriminate and push, are mental factors.' The treatise says: 'Conditioning consciousness' refers to ālayavijñāna (阿賴耶識, store consciousness), because it is the condition for the arising of other consciousnesses. The pravṛtti-vijñāna (轉識, evolving consciousness) that arises from ālayavijñāna as a condition is called 'experiencer' because it is the subject of experience. Among these consciousnesses, feeling is what can experience, saṃjñā (想, perception) is what can discriminate, and cetanā (思, volition), manaskāra (作意, attention), and other saṃprayukta-saṃskāra (相應行, associated formations) can push the various consciousnesses. These three assist the mind, therefore they are called mental factors. Next, I will speak of this aspect of defilement.

曰。

覆障及安立　　將導攝圓滿　三分別受用　　引起並連縛　現前苦果故　　唯此惱世間　三二七雜染　　由虛妄分別

論曰。覆障故者。謂由無明覆如實理障真見故。安立故者。謂由諸行植本識中業熏習故。將導故者。謂有取識引諸有情至生處故。攝故者。謂名色攝有情自體故。圓滿故者。謂六內處令諸有情體具足故。三分別故者。謂觸能分別根境識三順三受故。受用故者。謂由受支領納順違非二境故。引起故者。謂由愛力令先業所引後有得起故。連縛故者。謂取令識緣順欲等連縛生故。現前故者。謂由有力令已作業所與後有諸異熟果得現前故。苦果故者。謂生老死性有逼迫酬前因故。唯此所說十二有支。逼惱世間令不安隱。三雜染者。一煩惱雜染。謂無明愛取。二業雜染謂行有。三生雜染。謂余支。二雜染者。一因雜染。謂煩惱業。二果雜染。謂所餘支。七雜染者。謂七種因。一顛倒因。謂無明。二牽引因。謂行。三將導因。謂識。四攝受因。謂名色六處。五受用因。謂觸受。六引起因。謂愛取有。七厭怖因。謂生老死。此諸雜染無不皆由虛妄分別而得生長。此前總顯虛妄分別有九種相。一有相。二無相。三自相。四攝相。五入無相方便相。六差別相。七異門相。八生起相。九雜染相。如是

【現代漢語翻譯】現代漢語譯本：說：

『覆蓋和障礙，引導和攝取圓滿，三種分別和受用，引起和連線束縛，顯現苦果的緣故，唯有這些惱亂世間。三種、兩種、七種雜染，都是由於虛妄分別。』

論曰：『覆蓋的緣故』，是指由於無明覆蓋如實的道理，障礙真實的見解的緣故。『安立的緣故』，是指由於諸行在根本識中植入業的熏習的緣故。『引導的緣故』，是指有取識引導諸有情到出生之處的緣故。『攝取的緣故』，是指名色攝取有情的自體（自身）的緣故。『圓滿的緣故』，是指六內處使諸有情的身體具足的緣故。『三種分別的緣故』，是指觸能分別根、境、識三者，順應三種感受的緣故。『受用的緣故』，是指由受支領納順境、違境和非順非違境的緣故。『引起的緣故』，是指由愛的力量，使先業所引導的後有得以生起的緣故。『連線束縛的緣故』，是指取使識緣于順欲等，連線束縛于生死的緣故。『顯現的緣故』，是指由（業的）力量，使已作業所給予的後有的各種異熟果得以顯現的緣故。『苦果的緣故』，是指生老死的性質具有逼迫，酬償前世因的緣故。唯有這所說的十二有支，逼迫惱亂世間，使之不得安穩。三種雜染是：一、煩惱雜染，指無明、愛、取。二、業雜染，指行、有。三、生雜染，指其餘諸支。兩種雜染是：一、因雜染，指煩惱和業。二、果雜染，指其餘諸支。七種雜染是：指七種因。一、顛倒因，指無明。二、牽引因，指行。三、將導因，指識。四、攝受因，指名色、六處。五、受用因，指觸、受。六、引起因，指愛、取、有。七、厭怖因，指生、老、死。這些雜染沒有不是由於虛妄分別而得以生長。前面總共顯示了虛妄分別有九種相：一、有相，二、無相，三、自相，四、攝相，五、入無相方便相，六、差別相，七、異門相，八、生起相，九、雜染相。就像這樣。

【English Translation】 English version: Said:

'Covering and obstruction, guiding and embracing to perfection, Three kinds of discrimination and reception, Arising and connecting bondage, Because of the manifestation of suffering results, Only these afflict the world. Three, two, seven kinds of defilements, Are due to false discrimination.'

The Treatise says: 'Because of covering', it means that due to ignorance (Avidya) covering the true principle, obstructing true insight. 'Because of establishing', it means that due to actions (Samskara) planting karmic imprints in the fundamental consciousness (Alaya-vijnana). 'Because of guiding', it means that consciousness with grasping (Vijnana) leads sentient beings to the place of birth. 'Because of embracing', it means that name and form (Nama-rupa) embrace the self-nature of sentient beings. 'Because of perfection', it means that the six internal sense bases (Sadayatana) make the bodies of sentient beings complete. 'Because of three kinds of discrimination', it means that contact (Sparsha) can discriminate the three: root (Indriya), object (Vishaya), and consciousness (Vijnana), according to the three kinds of feelings (Vedana). 'Because of reception', it means that the feeling branch (Vedana) receives pleasant, unpleasant, and neutral objects. 'Because of arising', it means that due to the power of love (Trsna), the later existence (Bhava) led by previous karma can arise. 'Because of connecting bondage', it means that grasping (Upadana) causes consciousness to be connected and bound to birth and death by clinging to desires. 'Because of manifestation', it means that due to the power (of karma), the various ripened fruits (Vipaka) of later existence given by past actions can manifest. 'Because of suffering results', it means that the nature of birth, old age, and death (Jati, Jara, Marana) has coercion, repaying past causes. Only these twelve branches of existence (Dvadasanga Pratityasamutpada) that have been spoken of, oppress and afflict the world, causing it to be unstable. The three kinds of defilements are: 1. Defilement of afflictions (Klesha), referring to ignorance (Avidya), love (Trsna), and grasping (Upadana). 2. Defilement of karma (Karma), referring to actions (Samskara) and existence (Bhava). 3. Defilement of birth (Jati), referring to the remaining branches. The two kinds of defilements are: 1. Defilement of cause, referring to afflictions and karma. 2. Defilement of result, referring to the remaining branches. The seven kinds of defilements are: referring to seven causes. 1. Cause of inversion, referring to ignorance (Avidya). 2. Cause of attraction, referring to actions (Samskara). 3. Cause of guiding, referring to consciousness (Vijnana). 4. Cause of embracing, referring to name and form (Nama-rupa) and the six sense bases (Sadayatana). 5. Cause of reception, referring to contact (Sparsha) and feeling (Vedana). 6. Cause of arising, referring to love (Trsna), grasping (Upadana), and existence (Bhava). 7. Cause of aversion, referring to birth, old age, and death (Jati, Jara, Marana). These defilements all grow due to false discrimination (Vikalpa). The foregoing generally shows that false discrimination has nine aspects: 1. Aspect of existence (Lakshana). 2. Aspect of non-existence. 3. Aspect of self-nature. 4. Aspect of embracing. 5. Aspect of entering the means of non-existence. 6. Aspect of difference. 7. Aspect of different gates. 8. Aspect of arising. 9. Aspect of defilement. Like this.

已顯虛妄分別。今次當說所知空性。頌曰。

諸相及異門　　義差別成立　應知二空性　　略說唯由此

論曰。應知所取能取空性。略說但由此相等五。所知空性其相云何。頌曰。

無二有無故　　非有亦非無　非異亦非一　　是說為空相

論曰。無二謂無所取能取。有無謂有二取之無。此即顯空無性為性。故此空相非有非無。云何非有無。二有故。云何非無有。二無故。此顯空相非有非無。此空與彼虛妄分別非異非一。若異應成法性異法。便違正理。如苦等性。若一則應非凈智境。亦非共相。此即顯空與妄分別離一異相。所知空性異門云何。頌曰。

略說空異門　　謂真如實際　無相勝義性　　法界等應知

論曰。略說空性有此異門。云何應知此異門義。頌曰。

由無變無倒　　相滅聖智境　及諸聖法因　　異門義如次

論曰。即此中說所知空性。由無變義說為真如。真性常如。無轉易故。由無倒義說為實際。非諸顛倒。依緣事故。由相滅義說為無相。此中永絕一切相故。由聖智境義說為勝義性。是最勝智所行義故。由聖法因義說為法界。以一切聖法緣此生故。此中界者。即是因義無我等義如理應知。云何應知空性差別。頌曰。

此雜染清凈　　由有垢無垢

【現代漢語翻譯】現代漢語譯本：已經闡明了虛妄分別。現在應當講述所知空性。頌詞說：『諸相及異門，義差別成立，應知二空性，略說唯由此。』論述說：應當瞭解所取（Grasped object）和能取（Grasper）的空性。簡略地說，僅僅由此相等五種方式來了解。所知空性的相是什麼樣的呢？頌詞說：『無二有無故，非有亦非無，非異亦非一，是說為空相。』論述說：『無二』是指沒有所取和能取。『有無』是指存在對二取的否定。這便顯示了空以無自性為自性。因此，這個空的相既非有也非無。為什麼說非有非無呢？因為二者都存在（指所取和能取）。為什麼說非無有呢？因為二者都不存在（指對所取和能取的執著）。這顯示了空的相既非有也非無。這個空與那個虛妄分別既非相異也非同一。如果相異，就應當成為法性（Dharmata）與法（Dharma）相異，這便違背了正理，如同苦等自性。如果同一，那麼就應當不是清凈智慧的境界，也不是共同的相。這便顯示了空與虛妄分別遠離了一異之相。所知空性的異門是什麼呢？頌詞說：『略說空異門，謂真如（Tathata）實際（Bhūtakoti），無相（Animitta）勝義性（Paramārtha），法界（Dharmadhātu）等應知。』論述說：簡略地說，空性有這些不同的名稱。應當如何理解這些不同名稱的含義呢？頌詞說：『由無變無倒，相滅聖智境，及諸聖法因，異門義如次。』論述說：即在此中講述所知空性。由於『無變』的含義，稱其為真如，真性恒常如是，沒有轉變的緣故。由於『無倒』的含義，稱其為實際，不是各種顛倒的所依緣故。由於『相滅』的含義，稱其為無相，因為其中永遠斷絕了一切相。由於『聖智境』的含義，稱其為勝義性，因為是最殊勝的智慧所行之境。由於『聖法因』的含義，稱其為法界，因為一切聖法都依此而生。此處的『界』，就是『因』的意思，無我等的含義應當如理了解。應當如何瞭解空性的差別呢？頌詞說：『此雜染清凈，由有垢無垢。』

【English Translation】 English version: The false discrimination has already been shown. Now I shall speak about the emptiness of what is knowable. The verse says: 'The characteristics and different aspects, the establishment of the difference in meaning, one should know the two emptinesses, briefly, only by these.' The treatise says: One should know the emptiness of what is grasped (Grasped object) and what grasps (Grasper). Briefly, it is understood only by these five, such as characteristics. What is the characteristic of the emptiness of what is knowable? The verse says: 'Without duality, with existence and non-existence, neither existent nor non-existent, neither different nor the same, this is said to be the characteristic of emptiness.' The treatise says: 'Without duality' means without what is grasped and what grasps. 'With existence and non-existence' means the existence of the negation of the two grasps. This reveals that emptiness has no self-nature as its nature. Therefore, this characteristic of emptiness is neither existent nor non-existent. Why is it said to be neither existent nor non-existent? Because both exist (referring to what is grasped and what grasps). Why is it said to be not non-existent? Because both do not exist (referring to the attachment to what is grasped and what grasps). This reveals that the characteristic of emptiness is neither existent nor non-existent. This emptiness is neither different nor the same as that false discrimination. If different, it should become that the nature of reality (Dharmata) is different from phenomena (Dharma), which would contradict right reasoning, like the nature of suffering and so on. If the same, then it should not be the object of pure wisdom, nor a common characteristic. This reveals that emptiness and false discrimination are apart from the characteristics of one and different. What are the different aspects of the emptiness of what is knowable? The verse says: 'Briefly, the different aspects of emptiness are called Suchness (Tathata), Reality Limit (Bhūtakoti), Signlessness (Animitta), Ultimate Nature (Paramārtha), Dharma Realm (Dharmadhātu), etc., should be known.' The treatise says: Briefly, emptiness has these different names. How should one understand the meaning of these different names? The verse says: 'By no change, no reversal, cessation of characteristics, the object of noble wisdom, and the cause of all noble dharmas, the meanings of the different aspects are in order.' The treatise says: Herein is spoken the emptiness of what is knowable. Because of the meaning of 'no change', it is called Suchness, the true nature is always thus, because there is no transformation. Because of the meaning of 'no reversal', it is called Reality Limit, not the basis of various inversions. Because of the meaning of 'cessation of characteristics', it is called Signlessness, because all characteristics are eternally cut off within it. Because of the meaning of 'object of noble wisdom', it is called Ultimate Nature, because it is the object of the most supreme wisdom. Because of the meaning of 'cause of noble dharmas', it is called Dharma Realm, because all noble dharmas arise from it. The 'realm' here is the meaning of 'cause', the meaning of no-self and so on should be understood accordingly. How should one understand the difference of emptiness? The verse says: 'This is defiled and purified, by having defilement and no defilement.'

如水界全空　　凈故許為凈

論曰。空性差別略有二種。一雜染。二清凈。此成染凈由分位別。謂有垢位說為雜染。出離垢時說為清凈。雖先雜染后成清凈。而非轉變成無常失。如水界等出離客塵。空凈亦然非性轉變。此空差別復有十六。謂內空外空內外空大空空空勝義空有為空無為空畢竟空無際空無散空本性空相空一切法空無性空無性自性空。此等略義云何應知。頌曰。

能食及所食　　此依身所住　能見此如理　　所求二凈空　為常益有情　　為不捨生死　為善無窮盡　　故觀此為空　為種性清凈　　為得諸相好　為凈諸佛法　　故菩薩觀空

論曰。能食空者。依內處說即是內空。所食空者。依外處說即是外空。此依身者。謂能所食所依止身此身空故名內外空。諸器世間說為所住。此相寬廣故名為大。所住空故名為大空。能見此者。謂智慧見內處等空。空智空故說名空空。如理者。謂勝義即如實行。所觀真理此即空故名勝義空。菩薩修行為得二凈。即諸有為無為善法。此二空故名有為空及無為空。為于有情常作饒益。而觀空故名畢竟空。生死長遠無初后際。觀此空故名無際空。不觀為空便速厭舍。為不厭舍此生死故。觀此無際生死為空。為所修善至無餘依般涅槃位。亦無散舍而觀

空故名無散空。諸聖種姓自體本有非習所成說名本性。菩薩為此速得清凈。而觀空故名本性空。菩薩為得大士相好。而觀空故名為相空。菩薩為令力無畏等一切佛法皆得清凈。而觀此空故名一切法空。是十四空隨別安立。此中何者說名為空。頌曰。

補特伽羅法　　實性俱非有　此無性有性　　故別立二空

論曰。補特伽羅及法實性俱非有故名無性空。此無性空非無自性。空以無性為自性故名無性自性空。於前所說能食空等。為顯空相別立二空。此為遮止補特伽羅法增益執空損減執。如其次第立后二空。如是已顯空性差別。此成立義云何應知。頌曰。

此若無雜染　　一切應自脫　此若無清凈　　功用應無果

論曰。若諸法空未生對治無客雜染者。一切有情不由功用應自然解脫。若對治已生亦不清凈。則應求解脫勤勞無果既爾。頌曰。

非染非不染　　非凈非不凈　心性本凈故　　由客塵所染

論曰。云何非染非不染。以心性本凈故。云何非凈非不凈。由客塵所染故。是名成立空差別義。此前空義總有二種。謂相安立。相復有二。謂無及有。空性有相。離有離無離異離一以為其。相。應知安立即異門等。

辯障品第二

已辯其相。障今當說。頌曰。

具分及一

【現代漢語翻譯】現代漢語譯本：『空』之所以被稱為『無散空』，是因為諸聖者的種姓（gotra，指具有某種特定潛能或傾向的類別）本身就具有，並非通過後天習得，這被稱為『本性』。菩薩爲了迅速獲得清凈，而觀照空性，這被稱為『本性空』。菩薩爲了獲得大丈夫的殊勝相好（lakṣaṇa，指佛或偉大人物的身體特徵），而觀照空性，這被稱為『相空』。菩薩爲了使力、無畏等一切佛法都得到清凈，而觀照這種空性，這被稱為『一切法空』。這十四種空性是根據不同的情況而設立的。那麼，其中哪一種空性可以被稱為『空』呢？偈頌說：『補特伽羅（pudgala，指個體、人）和法（dharma，指事物、現象），其實性都不是真實存在的。這種無性既非完全沒有自性，也非完全具有自性，因此特別設立了兩種空性。』論述：補特伽羅和法的真實自性都不存在，因此稱為『無性空』。這種『無性空』並非完全沒有自性，因為空性以無性作為其自性，所以稱為『無性自性空』。對於前面所說的『能食空』等，爲了顯示空性的不同方面，特別設立了這兩種空性。設立后兩種空性是爲了遮止對補特伽羅和法的增益執（認為不存在的事物存在）和損減執（認為存在的事物不存在）。以上已經闡明了空性的差別。那麼，如何理解這種成立的意義呢？偈頌說：『如果諸法沒有雜染（kleśa，指煩惱），那麼一切眾生應該自然解脫。如果對治（pratipakṣa，指對抗煩惱的方法）已經產生，卻仍然不清凈，那麼尋求解脫的努力就應該沒有結果。』既然如此，偈頌說：『非染非不染，因為心性本來清凈。非凈非不凈，因為被客塵（āgantuka-mala，指外來的煩惱）所染污。』論述：為什麼說『非染非不染』呢？因為心性本來就是清凈的。為什麼說『非凈非不凈』呢？因為被客塵所染污。這就是成立空性差別的意義。之前的空性意義總共有兩種，即相的安立。相又有兩種，即無和有。空性的相，是遠離有、遠離無、遠離異、遠離一的。應該瞭解安立就是異門等。辯障品第二已經辯論了空性的相，現在應當說明空性的障礙。偈頌說：具分及一

【English Translation】 English version: 『Emptiness』 is called 『non-dispersion emptiness』 because the gotra (lineage, referring to a category with specific potential or tendencies) of all noble beings is inherently present and not acquired through practice; this is called 『nature』. Bodhisattvas, in order to quickly attain purity, contemplate emptiness, which is called 『nature emptiness』. Bodhisattvas, in order to attain the excellent marks (lakṣaṇa, referring to the physical characteristics of a Buddha or great person) of a great being, contemplate emptiness, which is called 『mark emptiness』. Bodhisattvas, in order to purify all Buddha-dharmas such as powers and fearlessnesses, contemplate this emptiness, which is called 『emptiness of all dharmas』. These fourteen emptinesses are established according to different situations. So, which of these emptinesses can be called 『emptiness』? The verse says: 『Neither the pudgala (individual, person) nor the dharma (thing, phenomenon) has a real essence. This non-essence is neither completely without essence nor completely with essence; therefore, two emptinesses are specifically established.』 Commentary: Because the real essence of both pudgala and dharma does not exist, it is called 『non-essence emptiness』. This 『non-essence emptiness』 is not completely without essence, because emptiness has non-essence as its essence, so it is called 『non-essence self-essence emptiness』. Regarding the previously mentioned 『emptiness that can be eaten』 and so on, these two emptinesses are specifically established to show the different aspects of emptiness. The latter two emptinesses are established to prevent the increase-grasping (believing that non-existent things exist) and decrease-grasping (believing that existent things do not exist) regarding pudgala and dharma. The differences in emptiness have been explained above. So, how should the meaning of this establishment be understood? The verse says: 『If dharmas had no defilements (kleśa, referring to afflictions), then all sentient beings should naturally be liberated. If the antidote (pratipakṣa, referring to the method of counteracting afflictions) has already arisen but is still not pure, then the effort to seek liberation should be fruitless.』 Since this is the case, the verse says: 『Neither defiled nor undefiled, because the nature of the mind is originally pure. Neither pure nor impure, because it is defiled by adventitious dust (āgantuka-mala, referring to external afflictions).』 Commentary: Why is it said 『neither defiled nor undefiled』? Because the nature of the mind is originally pure. Why is it said 『neither pure nor impure』? Because it is defiled by adventitious dust. This is the meaning of establishing the differences in emptiness. The previous meaning of emptiness has two types in total, namely the establishment of characteristics. Characteristics also have two types, namely non-existence and existence. The characteristic of emptiness is being apart from existence, apart from non-existence, apart from otherness, and apart from oneness. It should be understood that establishment is synonymous with different aspects, and so on. Chapter Two on Discriminating Obstacles The characteristics of emptiness have been discussed; now the obstacles of emptiness should be explained. The verse says: Complete division and one

分　　增盛與平等　于生死取捨　　說障二種性

論曰。具分障者。謂煩惱障及所知障。于諸菩薩種性法中具為障故。一分障者。謂煩惱障。障聲聞等種性法故。增盛障者。謂即彼貪等行。平等障者。謂即彼等分行。取捨生死。能障菩薩種性所得無住涅槃。名于生死有取捨障。如是五障隨其所應。說障菩薩及聲聞等二種種性。複次頌曰。

九種煩惱相　　謂愛等九結　初二障厭舍　　餘七障真見　謂能障身見　　彼事滅道寶　利養恭敬等　　遠離遍知故

論曰。煩惱障相略有九種。謂愛等九種結愛結障厭。由此于順境不能厭離故。恚結障舍。由此于違境不能棄捨故。餘七結障真見。於七遍知如次障故。謂慢結能障偽身見遍知。修現觀時有間無間我慢現起。由此勢力彼不斷故。無明結能障身見事遍知。由此不知諸取蘊故。見結能障滅諦遍知。由薩迦耶及邊執見怖畏滅故。由邪見謗滅故。取結能障道諦遍知。取余法為凈故。疑結能障三寶遍知。由此不信受三寶功德故。嫉結能障利養恭敬等遍知。由此不見彼過失故。慳結能障遠離遍知。由此貪著資生具故。復有別障能障善等十種凈法。其相云何。頌曰。

無加行非處　　不如理不生　不起正思惟　　資糧未圓滿　闕種性善友　　心極疲厭

【現代漢語翻譯】現代漢語譯本分增盛與平等于生死取捨說障二種性論曰。具分障者，謂煩惱障（Klesha-avarana，煩惱的障礙）及所知障（Jnana-avarana，對知識的障礙）。于諸菩薩種性法中具為障故。一分障者，謂煩惱障。障聲聞等種性法故。增盛障者，謂即彼貪等行。平等障者，謂即彼等分行。取捨生死，能障菩薩種性所得無住涅槃（Anupadhisesa-nirvana，無餘涅槃）。名于生死有取捨障。如是五障隨其所應。說障菩薩及聲聞等二種種性。複次頌曰。九種煩惱相謂愛等九結初二障厭舍餘七障真見謂能障身見彼事滅道寶利養恭敬等遠離遍知故論曰。煩惱障相略有九種。謂愛等九種結愛結障厭。由此于順境不能厭離故。恚結障舍。由此于違境不能棄捨故。餘七結障真見。於七遍知如次障故。謂慢結能障偽身見遍知。修現觀時有間無間我慢現起。由此勢力彼不斷故。無明結能障身見事遍知。由此不知諸取蘊故。見結能障滅諦遍知。由薩迦耶（Satkayadristi，有身見）及邊執見（Antagrahadristi，邊見）怖畏滅故。由邪見謗滅故。取結能障道諦遍知。取余法為凈故。疑結能障三寶遍知。由此不信受三寶功德故。嫉結能障利養恭敬等遍知。由此不見彼過失故。慳結能障遠離遍知。由此貪著資生具故。復有別障能障善等十種凈法。其相云何。頌曰。無加行非處不如理不生不起正思惟資糧未圓滿闕種性善友心極疲厭

【English Translation】 English version Section: Increase and Equality Regarding acceptance and rejection in Samsara, it speaks of two types of obstructions. Treatise: 'Complete obstruction' refers to the Klesha-avarana (obstruction of afflictions) and the Jnana-avarana (obstruction of knowledge), because they completely obstruct the Bodhisattva lineage. 'Partial obstruction' refers to the Klesha-avarana, because it obstructs the Sravaka lineage. 'Increasing obstruction' refers to actions such as greed. 'Equal obstruction' refers to actions of equal measure. The ability to obstruct the Anupadhisesa-nirvana (Nirvana without remainder) attained by the Bodhisattva lineage, regarding acceptance and rejection in Samsara, is called 'obstruction of acceptance and rejection in Samsara.' These five obstructions, as appropriate, are said to obstruct the two types of lineages, Bodhisattvas and Sravakas. Furthermore, the verse says: The aspects of nine types of afflictions are the nine fetters such as love. The first two obstruct revulsion and abandonment, the remaining seven obstruct true seeing. They obstruct the view of self, its reality, cessation, and the path, and the preciousness of the Triple Gem. Because of the pervasiveness of profit, respect, etc., and the absence of complete knowledge. Treatise: The aspects of the obstruction of afflictions are roughly nine types, namely the nine fetters such as love. The fetter of love obstructs revulsion, because one cannot be repulsed by pleasant circumstances. The fetter of hatred obstructs abandonment, because one cannot abandon unpleasant circumstances. The remaining seven fetters obstruct true seeing, because they obstruct the seven types of pervasive knowledge in sequence. Specifically, the fetter of pride obstructs the pervasive knowledge of the false view of self. When cultivating direct perception, pride arises intermittently or continuously, and because of its power, it is not severed. The fetter of ignorance obstructs the pervasive knowledge of the reality of the view of self, because one does not understand the aggregates of grasping. The fetter of views obstructs the pervasive knowledge of the truth of cessation, because the Satkayadristi (view of self) and Antagrahadristi (view of extremes) fear cessation, and because wrong views slander cessation. The fetter of attachment obstructs the pervasive knowledge of the truth of the path, because one grasps other dharmas as pure. The fetter of doubt obstructs the pervasive knowledge of the Triple Gem, because one does not believe in the qualities of the Triple Gem. The fetter of jealousy obstructs the pervasive knowledge of profit, respect, etc., because one does not see their faults. The fetter of miserliness obstructs the pervasive knowledge of detachment, because one is attached to the necessities of life. Furthermore, there are other obstructions that obstruct the ten pure dharmas such as goodness. What are their aspects? The verse says: Without effort, in an inappropriate place, not arising according to reason. Not generating right thought, resources not yet complete. Lacking lineage, good friends, mind extremely weary.

性　及闕于正行　　鄙惡者同居　倒粗重三餘　　般若未成熟　及本性粗重　　懈怠放逸性　著有著資財　　及心性下劣　不信無勝解　　如言而思義　輕法重名利　　于有情無悲　匱聞及少聞　　不修治妙定

論曰。如是名為善等法障。所障善等其相云何。頌曰。

善菩提攝受　　有慧無亂障　迴向不怖慳　　自在名善等

論曰。如是善等十種凈法。誰有前說幾種障耶。頌曰。

如是善等十　　各有前三障

論曰。善有三障。一無加行。二非處加行。三不如理加行。菩提有三障。一不生善法。二不起正思惟。三資糧未圓滿。發菩提心名為攝受。此有三障。一闕種性。二闕善友。三心極疲厭性。有慧者。謂菩薩于了此性有三種障。一闕正行。二鄙者共住。三惡者共住。此中鄙者。謂愚癡類樂毀壞他名為惡者。無亂有三障。一顛倒粗重。二煩惱等三障中隨一有餘性。三能成熟解脫慧未成熟。性障斷滅名無障。此有三障。一俱生粗重。二懈怠性。三放逸性。迴向有三障。令心向余不向無上正等菩提。一貪著諸有。二貪著資財。三心下劣性。不怖有三障。一不信重補特伽羅。二於法無勝解。三如言而思義。不慳有三障。一不尊重正法。二尊重名譽利養恭敬。三于諸有情心無悲愍

【現代漢語翻譯】現代漢語譯本性及闕于正行（缺少正確的行為）鄙惡者同居倒粗重三餘（顛倒的粗重煩惱還有剩餘）般若未成熟及本性粗重（以及本性粗重）懈怠放逸性著有著資財（執著于擁有財富）及心性下劣不信無勝解（不相信，沒有殊勝的理解）如言而思義輕法重名利（輕視佛法，重視名利）于有情無悲（對於眾生沒有慈悲）匱聞及少聞（缺乏聽聞佛法或者很少聽聞佛法）不修治妙定（不修習殊勝的禪定）

論曰。如是名為善等法障。所障善等其相云何。頌曰。

善菩提攝受（善、菩提、攝受）有慧無亂障迴向不怖慳（迴向、不怖、不慳吝）自在名善等

論曰。如是善等十種凈法。誰有前說幾種障耶。頌曰。

如是善等十各有前三障

論曰。善有三障。一無加行（沒有精進的修行）。二非處加行（在不適當的地方精進修行）。三不如理加行（不如理如法的精進修行）。菩提有三障。一不生善法（不產生善法）。二不起正思惟（不生起正確的思維）。三資糧未圓滿（修行的資糧沒有圓滿）。發菩提心名為攝受（發起菩提心稱為攝受）。此有三障。一闕種性（缺少菩提的種子）。二闕善友（缺少善知識）。三心極疲厭性（內心非常疲憊厭倦）。有慧者。謂菩薩于了此性有三種障。一闕正行（缺少正確的行為）。二鄙者共住（和卑鄙的人住在一起）。三惡者共住（和邪惡的人住在一起）。此中鄙者。謂愚癡類樂毀壞他名為惡者（這裡卑鄙的人，是指愚癡喜歡毀壞他人的人，稱為邪惡的人）。無亂有三障。一顛倒粗重（顛倒的粗重煩惱）。二煩惱等三障中隨一有餘性（煩惱等三種障礙中，任何一種還有剩餘）。三能成熟解脫慧未成熟（能夠成熟解脫的智慧還沒有成熟）。性障斷滅名無障（本性的障礙斷滅稱為沒有障礙）。此有三障。一俱生粗重（與生俱來的粗重煩惱）。二懈怠性（懈怠的習性）。三放逸性（放逸的習性）。迴向有三障。令心向余不向無上正等菩提（使心向往其他，不向往無上正等菩提）。一貪著諸有（貪著各種存在）。二貪著資財（貪著財富）。三心下劣性（心性低劣）。不怖有三障。一不信重補特伽羅（不相信尊重補特伽羅(pudgala，人)）。二於法無勝解（對於佛法沒有殊勝的理解）。三如言而思義（按照字面意思去理解佛法）。不慳有三障。一不尊重正法（不尊重正法）。二尊重名譽利養恭敬（尊重名譽、利益、供養和恭敬）。三于諸有情心無悲愍（對於一切眾生內心沒有悲憫）

【English Translation】 English version Nature And lacking in right conduct, dwelling with the vile and wicked. Inverted, coarse, and with remnants of the three poisons, prajna (wisdom) is not yet mature. And with a nature that is coarse and heavy, and a disposition to be lazy and unrestrained. Attached to possessions and wealth, and with a mind that is base and inferior. Without faith and without superior understanding, thinking of the meaning according to the words. Disregarding the Dharma and valuing fame and gain, without compassion for sentient beings. Lacking in learning and with little knowledge, not cultivating excellent samadhi (meditative concentration).

Treatise: These are called the hindrances to good and other dharmas. What are the characteristics of the good and other dharmas that are hindered? The verse says:

'Good, Bodhi (enlightenment), embracing, having wisdom, without the hindrance of confusion, Dedication, without fear, unselfishness, being at ease, are called good and other dharmas.'

Treatise: Who among these ten pure dharmas of good and others has the aforementioned kinds of hindrances? The verse says:

'These ten of good and others, each has the first three hindrances.'

Treatise: Good has three hindrances: first, without effort; second, effort in the wrong place; third, effort that is not in accordance with the principle. Bodhi (enlightenment) has three hindrances: first, not generating good dharmas; second, not arising with right thought; third, the accumulation of resources is not complete. Generating the Bodhi (enlightenment) mind is called embracing. This has three hindrances: first, lacking the seed nature; second, lacking good friends; third, the mind is extremely weary and厭倦. Those with wisdom, namely Bodhisattvas, have three hindrances in understanding this nature: first, lacking right conduct; second, dwelling with the vile; third, dwelling with the wicked. Among these, the vile are those who are foolish and delight in destroying others, and are called wicked. Without confusion has three hindrances: first, inverted and coarse; second, any one of the three hindrances of afflictions and others has a remaining nature; third, the wisdom that can mature liberation is not yet mature. The hindrance of nature being extinguished is called without hindrance. This has three hindrances: first, innate coarseness; second, laziness; third, unrestrainedness. Dedication has three hindrances, causing the mind to turn to others and not to unexcelled, equal, and right Bodhi (enlightenment): first, attachment to all existences; second, attachment to wealth; third, a mind that is base and inferior. Without fear has three hindrances: first, not believing in and respecting the pudgala (person); second, without superior understanding of the Dharma; third, thinking of the meaning according to the words. Without stinginess has three hindrances: first, not respecting the right Dharma; second, respecting fame, gain, offerings, and reverence; third, without compassion for all sentient beings.

。自在有三障令不得自在。一匱聞生長能感匱法業故。二少聞。三不修治勝三摩地。

複次如是諸障于善等十。隨余義中有十能作。即依彼義應知此名。十能作者。一生起能作。如眼等於眼識等。二安住能作。如四食于有情。三任持能作。謂能任持如器世間于有情世間四照了能作。如光明于諸色。五變壞能作。如火等於所熟等。六分離能作。如鐮等於所斷等。七轉變能作。如金師等轉變金等成镮釧等。八信解能作。如煙等於火等。九顯了能作。如因於宗。十至得能作。如聖道等於涅槃等。依如是義故。說頌言。

能作有十種　　謂生住持照　變分離轉變　　信解顯至得　如識因食地　　燈火鐮工巧　煙因聖道等　　于識等所作

于善等障應知亦然。一生起障。謂于其善以諸善法應生起故。二安住障。謂于菩提以大菩提不可動故。三任持障。謂于攝受以菩提心能任持故。四照了障。謂于有慧以有慧性應照了故。五變壞障。謂于無亂轉滅迷亂名變壞故。六分離障。謂于無障此于障離系故。七轉變障。謂于迴向以菩提心轉變相故。八信解障。謂于不怖無信解者有怖畏故。九現了障。謂于不慳於法無慳者。為他顯了故。十至得障。謂于自在此是能得自在相故。所障十法次第義者。謂有欲證無上菩提。于

【現代漢語翻譯】現代漢語譯本：自在有三種障礙，使人不能獲得自在。第一是缺乏聽聞和生長，這能感生缺乏佛法的業。第二是聽聞太少。第三是不修習殊勝的三摩地（Samadhi，禪定）。其次，這些障礙對於善等十法，在不同的意義上，各有十種作用。應該根據這些意義來理解這些名稱。這十種作用是：第一，生起作用，比如眼根對於眼識的生起。第二，安住作用，比如四種食物對於有情眾生的安住。第三，任持作用，即能夠任持，比如器世間對於有情世間。第四，照了作用，比如光明對於各種顏色。第五，變壞作用，比如火對於所煮熟的食物。第六，分離作用，比如鐮刀對於所割斷的東西。第七，轉變作用，比如金匠將金子轉變成戒指、手鐲等。第八，信解作用，比如煙能使人相信有火。第九，顯了作用，比如因能顯了宗（結論）。第十，至得作用，比如聖道（Arya Path）能使人證得涅槃（Nirvana，寂滅）。根據這些意義，所以說了這首偈頌：能作有十種，謂生住持照，變分離轉變，信解顯至得，如識因食地，燈火鐮工巧，煙因聖道等，于識等所作。對於善等法的障礙，也應該這樣理解。第一，生起障礙，即對於善法，因為各種善法應該生起。第二，安住障礙，即對於菩提（Bodhi，覺悟），因為大菩提不可動搖。第三，任持障礙，即對於攝受，因為菩提心能夠任持。第四，照了障礙，即對於有智慧，因為有智慧的自性應該照了。第五，變壞障礙，即對於無亂，轉滅迷亂名為變壞。第六，分離障礙，即對於無障礙，這是對於障礙的解脫。第七，轉變障礙，即對於迴向，因為菩提心轉變了相。第八，信解障礙，即對於不怖畏，沒有信解的人會有怖畏。第九，顯了障礙，即對於不慳吝，對於佛法不慳吝的人，會為他人顯了。第十，至得障礙，即對於自在，這是能夠獲得自在的相。所障礙的十種法的次第意義是，想要證得無上菩提的人，對於...

【English Translation】 English version: Freedom has three obstacles that prevent one from attaining it. First, is the lack of hearing and growth, which can cause karma that lacks Dharma. Second, is hearing too little. Third, is not cultivating superior Samadhi (禪定). Furthermore, these obstacles, in relation to the ten good qualities, each have ten functions in different senses. These names should be understood according to these meanings. These ten functions are: First, the function of arising, such as the eye organ for the arising of eye consciousness. Second, the function of abiding, such as the four kinds of food for the abiding of sentient beings. Third, the function of upholding, that is, being able to uphold, such as the container world for the sentient world. Fourth, the function of illuminating, such as light for various colors. Fifth, the function of changing and destroying, such as fire for the cooked food. Sixth, the function of separating, such as a sickle for what is cut off. Seventh, the function of transforming, such as a goldsmith transforming gold into rings, bracelets, etc. Eighth, the function of believing and understanding, such as smoke enabling people to believe there is fire. Ninth, the function of revealing, such as a reason revealing a conclusion. Tenth, the function of attaining, such as the Noble Path (Arya Path) enabling people to attain Nirvana (寂滅). According to these meanings, the following verse is spoken: There are ten kinds of functions, namely arising, abiding, upholding, illuminating, changing, separating, transforming, believing and understanding, revealing, and attaining, like consciousness, cause, food, earth, lamp, fire, sickle, craftsmanship, smoke, cause, the Noble Path, etc., for what consciousness, etc., do. The obstacles to the ten good qualities should also be understood in this way. First, the obstacle to arising, that is, for good qualities, because various good qualities should arise. Second, the obstacle to abiding, that is, for Bodhi (覺悟), because great Bodhi is immovable. Third, the obstacle to upholding, that is, for embracing, because the Bodhicitta (菩提心) can uphold. Fourth, the obstacle to illuminating, that is, for having wisdom, because the nature of having wisdom should illuminate. Fifth, the obstacle to changing and destroying, that is, for non-confusion, transforming and extinguishing confusion is called changing and destroying. Sixth, the obstacle to separating, that is, for non-obstacle, this is liberation from obstacles. Seventh, the obstacle to transforming, that is, for dedicating, because the Bodhicitta transforms the appearance. Eighth, the obstacle to believing and understanding, that is, for non-fear, those without belief and understanding will have fear. Ninth, the obstacle to revealing, that is, for non-stinginess, those who are not stingy with the Dharma will reveal it to others. Tenth, the obstacle to attaining, that is, for freedom, this is the aspect of being able to attain freedom. The sequential meaning of the ten qualities that are obstructed is that those who want to attain unsurpassed Bodhi, for...

勝善根先應生起。勝善根力所任持故。必得安住無上菩提。為令善根得增長故。次應發起大菩提心。此菩提心與菩薩性為所依止。如是菩薩由已發起大菩提心及勝善根力所持故。斷諸亂倒起無亂倒。由見道中無亂倒故。次於修道斷一切障。既斷障已持諸善根迴向無上正等菩提。由迴向力所任持故。于深廣法便無怖畏。既無怖畏。便於彼法見勝功德。能廣為他宣說開示。菩薩如是種種功德力所持故。疾證無上正等菩提。於一切法皆得自在。是名善等十義次第。雖善等法即是覺分波羅蜜多。諸地功德而總別異。今應顯彼菩提分等諸障差別。頌曰。

于覺分度地　　有別障應知

論曰。復于覺分波羅蜜多諸地功德各有別障。于菩提分有別障者。頌曰。

於事不善巧　　懈怠定減二　不植羸劣性　　見粗重過失

論曰。於四念住有于諸事不善巧障。於四正斷有懈怠障。於四神足有三摩地減二事障。一于圓滿欲勤心觀隨減一故。二于修習八斷行中隨減一故。於五根有不植圓滿順解脫分勝善根障。於五力有羸劣性障。謂即五根由障所雜有羸劣性。於七等覺支有見過失障。此是見道所顯示故。於八聖道支有粗重過失障。此是修道所顯示故。于到彼岸有別障者。頌曰。

障富貴善趣　　不捨諸有情　于失

【現代漢語翻譯】現代漢語譯本：首先應當生起殊勝的善根。由於殊勝善根的力量支援，必定能夠安住于無上菩提（Awakening）。爲了使善根得以增長，其次應當發起大菩提心（Great Bodhicitta）。這菩提心以菩薩性（Bodhisattva nature）作為所依止。這樣，菩薩由於已經發起大菩提心，並且有殊勝善根的力量支援，就能斷除各種顛倒錯亂，生起沒有顛倒錯亂的智慧。由於在見道（Path of Seeing）中沒有顛倒錯亂，接下來在修道（Path of Cultivation）中就能斷除一切障礙。斷除障礙之後，將所持有的各種善根迴向于無上正等菩提（Unexcelled Perfect Enlightenment）。由於迴向的力量支援，對於甚深廣大的佛法便不會感到怖畏。既然沒有怖畏，就能在那佛法中見到殊勝的功德，能夠廣泛地為他人宣說開示。菩薩像這樣被種種功德的力量所支援，迅速證得無上正等菩提，對於一切法都能夠得到自在。這叫做善等十義的次第。雖然善等法就是覺分（factors of enlightenment）、波羅蜜多（perfections）、諸地功德，但總相和別相有所不同。現在應當顯示菩提分等各種障礙的差別。頌曰：『于覺分度地，有別障應知。』論曰：又于覺分、波羅蜜多、諸地功德，各有不同的障礙。對於菩提分有不同的障礙，頌曰：『於事不善巧，懈怠定減二，不植羸劣性，見粗重過失。』論曰：對於四念住（Four Foundations of Mindfulness），有對於諸事不善巧的障礙。對於四正斷（Four Right Exertions），有懈怠的障礙。對於四神足（Four Bases of Supernormal Powers），有三摩地（Samadhi）減損二事的障礙，一是在圓滿欲、勤、心、觀中隨一減損，二是于修習八斷行中隨一減損。對於五根（Five Roots），有不植圓滿順解脫分殊勝善根的障礙。對於五力（Five Powers），有羸劣性的障礙，就是說五根由於障礙的混雜而有羸劣性。對於七等覺支（Seven Factors of Enlightenment），有見過失的障礙，這是見道所顯示的。對於八聖道支（Eightfold Noble Path），有粗重過失的障礙，這是修道所顯示的。對於到彼岸（Paramita）有不同的障礙，頌曰：『障富貴善趣，不捨諸有情，于失』

【English Translation】 English version: First, excellent roots of virtue should arise. Because they are sustained by the power of excellent roots of virtue, one will certainly abide in Unexcelled Bodhi (Awakening). In order to cause roots of virtue to increase, next, one should generate Great Bodhicitta (Mind of Awakening). This Bodhicitta takes the Bodhisattva nature (Bodhisattva nature) as its support. Thus, a Bodhisattva, because they have already generated Great Bodhicitta and are sustained by the power of excellent roots of virtue, cuts off all disordered inversions and arises without disordered inversions. Because there are no disordered inversions in the Path of Seeing, next, in the Path of Cultivation, one cuts off all obstructions. Having cut off obstructions, one dedicates all the roots of virtue one holds to Unexcelled Perfect Enlightenment. Because one is sustained by the power of dedication, one will have no fear of the profound and vast Dharma. Since one has no fear, one sees excellent qualities in that Dharma and is able to widely proclaim and reveal it to others. A Bodhisattva, being sustained by the power of such various qualities, quickly attains Unexcelled Perfect Enlightenment and obtains mastery over all Dharmas. This is called the order of the ten meanings of goodness, etc. Although the Dharmas of goodness, etc., are the factors of enlightenment, perfections, and qualities of the grounds, they are different in general and particular aspects. Now, the differences in the obstructions to the factors of enlightenment, etc., should be revealed. The verse says: 'In the factors of enlightenment, perfections, and grounds, one should know that there are separate obstructions.' The treatise says: Moreover, in the factors of enlightenment, perfections, and qualities of the grounds, there are separate obstructions. Regarding the separate obstructions to the factors of enlightenment, the verse says: 'Unskillfulness in affairs, laziness, and the reduction of two in concentration, not planting weak natures, seeing coarse faults.' The treatise says: Regarding the Four Foundations of Mindfulness, there is the obstruction of unskillfulness in affairs. Regarding the Four Right Exertions, there is the obstruction of laziness. Regarding the Four Bases of Supernormal Powers, there is the obstruction of the reduction of two things in Samadhi (Concentration): one, the reduction of one of desire, effort, mind, or observation in completeness; two, the reduction of one of the eight practices of abandonment in cultivation. Regarding the Five Roots, there is the obstruction of not planting complete excellent roots of virtue that accord with the division of liberation. Regarding the Five Powers, there is the obstruction of weak natures, that is, the Five Roots have weak natures due to the mixture of obstructions. Regarding the Seven Factors of Enlightenment, there is the obstruction of seeing faults, which is what is revealed in the Path of Seeing. Regarding the Eightfold Noble Path, there is the obstruction of coarse faults, which is what is revealed in the Path of Cultivation. Regarding reaching the other shore (Paramita), there are different obstructions. The verse says: 'Obstructing wealth and good destinies, not abandoning sentient beings, in loss'

德減增　　令趣入解脫　障施等諸善　　無盡亦無間　所作善決定　　受用法成熟

論曰。此說十種波羅蜜多所得果障。以顯十種波羅蜜多自性之障。謂于佈施波羅蜜多說富貴自在障。于凈戒波羅蜜多說善趣障。于安忍波羅蜜多說不捨有情障。于精進波羅蜜多說減過失增功德障。于靜慮波羅蜜多說令所化趣入法障。于般若波羅蜜多說解脫障。于方便善巧波羅蜜多說施等善無窮盡障。由此迴向無上菩提。令施等善無窮盡故。于愿波羅蜜多說一切生中善無間轉障。由大願力攝受能順善法生故。于力波羅蜜多說所作善得決定障。由思擇力及修習力能伏彼障非彼伏故。于智波羅蜜多說自他受用法成熟障。不如聞言而覺義故。于地功德有別障者。頌曰。

遍行與最勝　　勝流及無攝　相續無差別　　無雜染清凈　種種法無別　　及不增不減　並無分別等　　四自在依義　於斯十法界　　有不染無明　障十地功德　　故說為十障

論曰。于遍行等十法界中有不染無知障。十地功德如次建立為十地障。謂初地中所證法界名遍行義。由通達此證得自他平等法性。第二地中所證法界名最勝義。由通達此作是思惟。是故我今于同出離。一切行相應遍修治。是為勤修相應出離。第三地中所證法界名勝流義。由

【現代漢語翻譯】現代漢語譯本減少過失，增長功德，引導所化眾生趣入解脫。障礙佈施等諸善行，使之無有窮盡也無有間斷。所作的善行得到決定，自他受用的法得到成熟。論曰：這裡講述了十種波羅蜜多（Paramita，意為到彼岸）所獲得的果報和障礙，以此來彰顯十種波羅蜜多自性的障礙。即對於佈施波羅蜜多，說是富貴自在的障礙；對於凈戒波羅蜜多，說是善趣（Sugati，好的去處）的障礙；對於安忍波羅蜜多，說是不捨棄有情的障礙；對於精進波羅蜜多，說是減少過失、增長功德的障礙；對於靜慮波羅蜜多，說是引導所化眾生趣入佛法的障礙；對於般若波羅蜜多，說是解脫的障礙；對於方便善巧波羅蜜多，說是佈施等善行無窮無盡的障礙，由此迴向于無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），使佈施等善行無窮無盡；對於愿波羅蜜多，說是一切生中善行無間斷運轉的障礙，由大願力攝受，能夠順應善法生起；對於力波羅蜜多，說是所作善行得到決定的障礙，由思擇力和修習力能夠降伏這些障礙，而不是被它們降伏；對於智波羅蜜多，說是自他受用的法得到成熟的障礙，因為不能如實聽聞而覺悟其義。對於地的功德有特別的障礙，頌曰：普遍行和最殊勝，殊勝的流動和無所攝，相續沒有差別，沒有混雜的染污和清凈，種種法沒有差別，以及不增加也不減少，並且沒有分別等等，四種自在所依的意義。在這十法界中，有不染污的無明（Avidya，無知）。障礙十地的功德，所以說為十種障礙。論曰：在普遍行等十法界（Dharmadhatu，宇宙萬法）中，有不染污的無知障礙。十地的功德依次建立為十地障礙。所謂初地中所證悟的法界名為普遍行義，由於通達此法，證得自他平等的法性。第二地中所證悟的法界名為最殊勝義，由於通達此法，作這樣的思惟：『因此我現在對於共同的出離，一切行相應地普遍修治，這是勤奮修習相應的出離。』第三地中所證悟的法界名為殊勝流動義，由於...

【English Translation】 English version Decreasing faults and increasing merits, Leading those to be transformed to enter liberation. Obstructing generosity and other virtues, Making them endless and without interruption. The good deeds done are determined, And the Dharma for self and others to use is matured. Treatise: This speaks of the fruits and obstacles obtained from the ten Paramitas (Perfections), thereby revealing the obstacles to the nature of the ten Paramitas. That is, regarding the Dana Paramita (Perfection of Generosity), it speaks of the obstacle of wealth and freedom; regarding the Sila Paramita (Perfection of Ethical Discipline), it speaks of the obstacle of good rebirth (Sugati); regarding the Ksanti Paramita (Perfection of Patience), it speaks of the obstacle of not abandoning sentient beings; regarding the Virya Paramita (Perfection of Diligence), it speaks of the obstacle of decreasing faults and increasing merits; regarding the Dhyana Paramita (Perfection of Meditation), it speaks of the obstacle of leading those to be transformed to enter the Dharma; regarding the Prajna Paramita (Perfection of Wisdom), it speaks of the obstacle of liberation; regarding the Upaya-kausalya Paramita (Perfection of Skillful Means), it speaks of the obstacle of endless generosity and other virtues, thereby dedicating it to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), making generosity and other virtues endless; regarding the Pranidhana Paramita (Perfection of Vow), it speaks of the obstacle of the uninterrupted turning of good deeds in all lives, due to the power of great vows, being able to accord with the arising of good Dharma; regarding the Bala Paramita (Perfection of Strength), it speaks of the obstacle of the determination of good deeds done, due to the power of contemplation and the power of cultivation being able to subdue these obstacles, rather than being subdued by them; regarding the Jnana Paramita (Perfection of Knowledge), it speaks of the obstacle of the Dharma for self and others to use being matured, because one cannot truly hear and awaken to its meaning. Regarding the special obstacles to the merits of the Bhumis (Stages), the verse says: Pervasive conduct and the most excellent, Excellent flow and un-grasped, Continuity without difference, Without mixed defilement and purity, Various Dharmas without difference, And neither increasing nor decreasing, And without discrimination, etc., The meaning of the basis of the four freedoms. In these ten Dharmadhatus (Realms of Phenomena), There is non-defiled ignorance (Avidya). Obstructing the merits of the ten Bhumis, Therefore, it is said to be the ten obstacles. Treatise: In the ten Dharmadhatus (Realms of Phenomena) such as pervasive conduct, there is the obstacle of non-defiled ignorance. The merits of the ten Bhumis are established as the ten Bhumi obstacles in sequence. The Dharmadhatu realized in the first Bhumi is called the meaning of pervasive conduct, because by understanding this Dharma, one attains the nature of self and other equality. The Dharmadhatu realized in the second Bhumi is called the meaning of the most excellent, because by understanding this Dharma, one thinks: 'Therefore, I am now universally cultivating and purifying in accordance with all practices in common liberation; this is diligent cultivation in accordance with corresponding liberation.' The Dharmadhatu realized in the third Bhumi is called the meaning of excellent flow, because...

通達此知所聞法是凈法界最勝等流。為求此法。設有火坑量等三千大千世界。投身而取不以為難。第四地中所證法界名無攝義。由通達此乃至法愛亦皆轉滅。第五地中所證法界名為相續無差別義。由通達此得十意樂平等凈心。第六地中所證法界名無雜染無清凈義。由通達此知緣起法無染無凈。第七地中所證法界名種種法無差別義。由通達此知法無相。不行契經等種種法相中。第八地中所證法界名不增不減義。由通達此圓滿證得無生法忍。于諸清凈雜染法中不見一法有增有減。有四自在。一無分別自在。二凈土自在。三智自在。四業自在。法界為此四種所依。名四自在所依止義。第八地中唯能通達初二自在所依止義。第九地中亦能通達智自在所依義。圓滿證得無礙解故。第十地中復能通達業自在所依義。隨欲化作種種利樂有情事故。復略頌曰。

已說諸煩惱　　及諸所知障　許此二盡故　　一切障解脫

論曰。由此二種攝一切障故。許此盡時一切障解脫。前障總義有十一種。一廣大障。謂具分障。二狹小障。謂一分障。三加行障。謂增盛障。四至得障。謂平等障。五殊勝障。謂取捨生死障。六正加行障。謂九煩惱障。七因障。謂于善等十能作障。八入真實障。謂覺分障。九無上凈障。謂到彼岸障。十此差別

【現代漢語翻譯】現代漢語譯本：通達此知所聞法，是凈法界（Dharmadhatu，一切法的本源）最殊勝的等流（Nisyanda，從因到果的連續）。爲了尋求此法，即使有火坑如三千大千世界般巨大，投入其中而取法也不認為是難事。第四地（Fourth Bhumi，菩薩修行的第四個階段）中所證的法界名為無攝義（Anasrava，無漏）。由於通達此義，乃至對法的愛著也全部轉滅。第五地（Fifth Bhumi）中所證的法界名為相續無差別義（Abhinnakrama，連續而無差別）。由於通達此義，獲得十種意樂的平等凈心。第六地（Sixth Bhumi）中所證的法界名為無雜染無清凈義（Asamklista-avyavadana，既非雜染也非清凈）。由於通達此義，知曉緣起法（Pratityasamutpada，事物相互依存的產生）無染無凈。第七地（Seventh Bhumi）中所證的法界名為種種法無差別義（Nana-dharmabheda，種種法沒有差別）。由於通達此義，知曉法無自相（Nirnimitta，沒有固有的特徵）。不行於契經（Sutra，佛經）等種種法相中。第八地（Eighth Bhumi）中所證的法界名不增不減義（Anabhivrddha-anaparihina，不增加也不減少）。由於通達此義，圓滿證得無生法忍（Anutpattika-dharma-ksanti，對事物不生不滅的領悟）。于諸清凈雜染法中，不見一法有增有減。有四自在（Catur-vaśitā，四種自由）。一、無分別自在（Nirvikalpa-vaśitā，沒有分別的自由）。二、凈土自在（Kshetra-vaśitā，在凈土中自由）。三、智自在（Jnana-vaśitā，智慧的自由）。四、業自在（Karma-vaśitā，行為的自由）。法界為此四種所依，名四自在所依止義。第八地中唯能通達初二自在所依止義。第九地中亦能通達智自在所依義，圓滿證得無礙解（Pratibhana，無礙的理解）的緣故。第十地（Tenth Bhumi）中復能通達業自在所依義，隨欲化作種種利樂有情（Sattva，眾生）事故。復略頌曰：

已說諸煩惱，及諸所知障，許此二盡故，一切障解脫。

論曰。由此二種攝一切障故，許此盡時一切障解脫。前障總義有十一種。一、廣大障，謂具分障。二、狹小障，謂一分障。三、加行障，謂增盛障。四、至得障，謂平等障。五、殊勝障，謂取捨生死障。六、正加行障，謂九煩惱障。七、因障，謂于善等十能作障。八、入真實障，謂覺分障。九、無上凈障，謂到彼岸障。十、此差別

【English Translation】 English version: Understanding this known and heard Dharma (law, teaching) is the most excellent outflow (Nisyanda) of the pure Dharmadhatu (the realm of reality, the source of all phenomena). To seek this Dharma, even if there were a fire pit as vast as three thousand great thousand worlds, casting oneself into it to obtain the Dharma would not be considered difficult. The Dharmadhatu realized in the Fourth Bhumi (the fourth stage of a Bodhisattva's path) is called 'meaning of non-attachment' (Anasrava). By understanding this, even attachment to the Dharma is completely extinguished. The Dharmadhatu realized in the Fifth Bhumi is called 'meaning of continuous non-differentiation' (Abhinnakrama). By understanding this, one obtains a pure mind of equality with ten kinds of joy. The Dharmadhatu realized in the Sixth Bhumi is called 'meaning of neither defilement nor purity' (Asamklista-avyavadana). By understanding this, one knows that the Dharma of dependent origination (Pratityasamutpada) is neither defiled nor pure. The Dharmadhatu realized in the Seventh Bhumi is called 'meaning of non-differentiation of various Dharmas' (Nana-dharmabheda). By understanding this, one knows that Dharma has no characteristics (Nirnimitta). One does not dwell on the characteristics of various Dharmas such as Sutras (Buddhist scriptures). The Dharmadhatu realized in the Eighth Bhumi is called 'meaning of neither increase nor decrease' (Anabhivrddha-anaparihina). By understanding this, one perfectly attains the forbearance of the unproduced Dharma (Anutpattika-dharma-ksanti). In all pure and defiled Dharmas, one sees no Dharma that increases or decreases. There are four freedoms (Catur-vaśitā): 1. Freedom from discrimination (Nirvikalpa-vaśitā). 2. Freedom in pure lands (Kshetra-vaśitā). 3. Freedom of wisdom (Jnana-vaśitā). 4. Freedom of action (Karma-vaśitā). The Dharmadhatu is the basis for these four freedoms, and is called the 'meaning of the basis of the four freedoms'. In the Eighth Bhumi, one can only understand the meaning of the basis of the first two freedoms. In the Ninth Bhumi, one can also understand the meaning of the basis of the freedom of wisdom, because one has perfectly attained unobstructed understanding (Pratibhana). In the Tenth Bhumi, one can further understand the meaning of the basis of the freedom of action, because one can transform at will to benefit and bring joy to sentient beings (Sattva). A summary verse:

The afflictions have been spoken of, and the obscurations to knowledge; it is asserted that because these two are exhausted, all obscurations are liberated.

The treatise says: Because these two encompass all obscurations, it is asserted that when these are exhausted, all obscurations are liberated. The general meaning of the previous obscurations has eleven aspects: 1. Extensive obscuration, meaning obscuration of a complete part. 2. Narrow obscuration, meaning obscuration of one part. 3. Obscuration of effort, meaning increasing obscuration. 4. Obscuration of attainment, meaning equal obscuration. 5. Superior obscuration, meaning obscuration of taking and abandoning in samsara. 6. Obscuration of correct effort, meaning obscuration of the nine afflictions. 7. Obscuration of cause, meaning obscuration of the ten abilities to act on good, etc. 8. Obscuration of entering reality, meaning obscuration of the factors of enlightenment. 9. Obscuration of supreme purity, meaning obscuration of reaching the other shore. 10. This difference.

趣障。謂十地障。十一攝障。謂略二障。

辯中邊論捲上大正藏第 31 冊 No. 1600 辯中邊論

辯中邊論卷中

世親菩薩造

大唐三藏法師玄奘奉　詔譯

辯真實品第三

已辯其障。當說真實。頌曰。

真實唯有十　　謂根本與相　無顛倒因果　　及粗細真實　極成凈所行　　攝受並差別　十善巧真實　　皆為除我見

論曰。應知真實唯有十種。一根本真實。二相真實。三無顛倒真實。四因果真實。五粗細真實。六極成真實。七凈所行真實。八攝受真實。九差別真實。十善巧真實。此復十種。為欲除遣十我見故。十善巧者。一蘊善巧。二界善巧。三處善巧。四緣起善巧。五處非處善巧。六根善巧。七世善巧。八諦善巧。九乘善巧。十有為無為法善巧。此中雲何根本真實。謂三自性。一遍計所執自性。二依他起自性。三圓成實自性。依此建立余真實故。於此所說三自性中。許何義為真實。頌曰。

許於三自性　　唯一常非有　一有而不真　　一有無真實

論曰。即于如是三自性中遍計所執相常非有。唯常非有。於此性中許為真實。無顛倒故。依他起相有而不真。唯有非真。于依他起許為真實。有亂性故。圓成實相亦有非有。唯有

【現代漢語翻譯】趣障（Qù zhàng）：指十地（Shí dì）的障礙。十一攝障（Shíyī shè zhàng）：指概括起來的兩種障礙。

《辯中邊論》（Biàn zhōng biān lùn）捲上大正藏第 31 冊 No. 1600 《辯中邊論》（Biàn zhōng biān lùn）

《辯中邊論》（Biàn zhōng biān lùn）卷中

世親菩薩（Shìqīn Púsà）造

大唐三藏法師玄奘（Dà Táng Sānzàng Fǎshī Xuánzàng）奉詔譯

辯真實品第三

已經辨析了各種障礙，接下來應當闡述真實。頌文說：

『真實唯有十，謂根本與相，無顛倒因果，及粗細真實，極成凈所行，攝受並差別，十善巧真實，皆為除我見。』

論述說：應當瞭解真實只有十種。一是根本真實，二是相真實，三是無顛倒真實，四是因果真實，五是粗細真實，六是極成真實，七是凈所行真實，八是攝受真實，九是差別真實，十是善巧真實。這十種真實，是爲了去除十種我見而設立的。十善巧是指：一是蘊善巧，二是界善巧，三是處善巧，四是緣起善巧，五是處非處善巧，六是根善巧，七是世善巧，八是諦善巧，九是乘善巧，十是有為無為法善巧。這其中什麼是根本真實呢？是指三種自性。一是遍計所執自性，二是依他起自性，三是圓成實自性。依靠這三種自性來建立其餘的真實。在這所說的三種自性中，認可什麼意義為真實呢？頌文說：

『許於三自性，唯一常非有，一有而不真，一有無真實。』

論述說：就在這三種自性中，遍計所執相是常非有的，僅僅是常非有。在這種自性中，認可它是真實，因為它是無顛倒的。依他起相是有而不真實的，僅僅是有而非真。在依他起中認可它是真實，因為它具有虛妄的性質。圓成實相也是亦有亦非有，僅僅是有

【English Translation】 Qù zhàng: Refers to the obstacles of the Ten Grounds (Shí dì). Shíyī shè zhàng: Refers to the two obstacles summarized.

《Biàn zhōng biān lùn》 (Treatise on Distinguishing the Middle and the Extremes), Volume 1 Taisho Tripitaka Volume 31, No. 1600, 《Biàn zhōng biān lùn》

《Biàn zhōng biān lùn》, Volume 2

Composed by Bodhisattva Vasubandhu (Shìqīn Púsà)

Translated by the Tang Dynasty Tripiṭaka Master Xuanzang (Dà Táng Sānzàng Fǎshī Xuánzàng) under Imperial Decree

Chapter 3: Discriminating the Real

Having discussed the obstacles, we should now discuss the real. The verse says:

'The real is only ten, namely, fundamental and characteristic, non-inverted cause and effect, and coarse and subtle real, perfectly established pure object, receptive and differential, ten skillful real, all to eliminate self-view.'

The treatise says: It should be known that there are only ten kinds of real. First, fundamental real; second, characteristic real; third, non-inverted real; fourth, cause and effect real; fifth, coarse and subtle real; sixth, perfectly established real; seventh, pure object real; eighth, receptive real; ninth, differential real; tenth, skillful real. These ten kinds are established to eliminate the ten kinds of self-view. The ten skillful means are: first, skillful means regarding aggregates (skandha); second, skillful means regarding realms (dhātu); third, skillful means regarding bases (āyatana); fourth, skillful means regarding dependent origination (pratītyasamutpāda); fifth, skillful means regarding what is and is not possible; sixth, skillful means regarding faculties (indriya); seventh, skillful means regarding the world; eighth, skillful means regarding the truths (satya); ninth, skillful means regarding the vehicle (yāna); tenth, skillful means regarding conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas. Among these, what is the fundamental real? It refers to the three natures. First, the completely imputed nature (parikalpita-svabhāva); second, the dependently arisen nature (paratantra-svabhāva); third, the perfectly established nature (pariniṣpanna-svabhāva). The remaining real are established based on these three natures. Among these three natures, what meaning is recognized as real? The verse says:

'Among the three natures, one is always non-existent, one is existent but not real, one is existent and non-existent in reality.'

The treatise says: Among these three natures, the characteristic of the completely imputed nature is always non-existent, merely always non-existent. In this nature, it is recognized as real because it is non-inverted. The characteristic of the dependently arisen nature is existent but not real, merely existent but not real. In the dependently arisen nature, it is recognized as real because it has a delusive nature. The characteristic of the perfectly established nature is also existent and non-existent, merely existent

非有。於此性中許為真實。有空性故。云何相真實。頌曰。

於法數取趣　　及所取能取　有非有性中　　增益損減見　知此故不轉　　是名真實相

論曰。於一切法補特伽羅所有增益及損減見。若知此故彼便不轉。是遍計所執自性真實相。于諸所取能取法中所有增益及損減見。若知此故彼便不轉。是名依他起自性真實相。于有非有所有增益及損減見。若知此故彼便不轉。是名圓成實自性真實相。此于根本真實相中無顛倒故。名相真實。無顛倒真實者。謂無常苦空無我性。由此治彼常等四倒。云何應知此無常等依彼根本真實立耶。頌曰。

無性與生滅　　垢凈三無常　所取及事相　　和合苦三種　空亦有三種　　謂無異自性　無相及異相　　自相三無我　如次四三種　　依根本真實

論曰。無常三者。一無性無常。謂遍計所執。此常無故。二生滅無常。謂依他起。有起盡故。三垢凈無常。謂圓成實。位轉變故。苦三種者。一所取苦。謂遍計所執。是補特伽羅法執所取故。二事相苦。謂依他起。三苦相故。三和合苦。謂圓成實。苦相合故。空有三者。一無性空。謂遍計所執。此無理趣可說為有。由此非有說為空故。二異性空。謂依他起。如妄所執不如是有。非一切種性全無故。三自性

【現代漢語翻譯】現代漢語譯本非有。在此自性中，允許認為是真實的，因為有空性。如何是相真實呢？頌文說：

於法數取趣　　及所取能取　有非有性中　　增益損減見　知此故不轉　　是名真實相

論述：對於一切法和補特伽羅（Pudgala，人或有情）所有的增益和損減的見解，如果瞭解這些，那些見解就不會再轉變。這是遍計所執自性（Parikalpita-svabhāva，完全由概念捏造的自性）的真實相。對於諸所取（grāhya，被取）和能取（grāhaka，能取）法中所有的增益和損減的見解，如果瞭解這些，那些見解就不會再轉變。這是依他起自性（Paratantra-svabhāva，依他而起的自性）的真實相。對於有和非有所有的增益和損減的見解，如果瞭解這些，那些見解就不會再轉變。這是圓成實自性（Pariniṣpanna-svabhāva，圓滿成就的自性）的真實相。這在根本真實相中沒有顛倒，所以稱為相真實。無顛倒的真實是指無常、苦、空、無我性。由此來對治常、樂、我、凈四種顛倒。如何應當知道這無常等是依據那根本真實而建立的呢？頌文說：

無性與生滅　　垢凈三無常　所取及事相　　和合苦三種　空亦有三種　　謂無異自性　無相及異相　　自相三無我　如次四三種　　依根本真實

論述：無常有三種：一是無性無常，指遍計所執，因為此法本來就沒有常性。二是生滅無常，指依他起，因為有生起和消滅。三是垢凈無常，指圓成實，因為有位次的轉變。苦有三種：一是所取苦，指遍計所執，因為是被補特伽羅（Pudgala，人或有情）的法執所取。二是事相苦，指依他起，因為是苦的相狀。三是和合苦，指圓成實，因為是苦相的和合。空有三種：一是無性空，指遍計所執，因為沒有道理可以說它存在，因此說它非有，所以是空。二是異性空，指依他起，就像虛妄執著那樣，不如實存在，但也不是一切種類和自性完全沒有。三是自性

【English Translation】 English version Non-existent. In this nature, it is permissible to consider it as real because of emptiness. How is the characteristic of reality? The verse says:

In phenomena, aggregates, and what is grasped and the grasper, In the nature of existence and non-existence, Views of increase and decrease arise. Knowing this, one does not revert; This is called the characteristic of reality.

Treatise: Regarding all phenomena and the views of increase and decrease concerning Pudgala (person or sentient being), if one understands these, those views will no longer change. This is the true characteristic of the Parikalpita-svabhāva (completely conceptualized nature). Regarding the views of increase and decrease in the grasped (grāhya) and the grasper (grāhaka) phenomena, if one understands these, those views will no longer change. This is called the true characteristic of the Paratantra-svabhāva (other-dependent nature). Regarding the views of increase and decrease in existence and non-existence, if one understands these, those views will no longer change. This is the true characteristic of the Pariniṣpanna-svabhāva (perfected nature). This is called the characteristic of reality because there is no inversion in the fundamental characteristic of reality. The reality without inversion refers to impermanence, suffering, emptiness, and selflessness. These are used to counteract the four inversions of permanence, pleasure, self, and purity. How should one know that this impermanence, etc., is established based on that fundamental reality? The verse says:

Impermanence of no-nature, arising and ceasing, and defilement and purification, are the three impermanences. Suffering of the grasped, event aspects, and combination are the three sufferings. Emptiness also has three aspects: no-nature, other-nature, No-characteristic, and self-characteristic are the three selflessnesses. In order, four and three each, rely on the fundamental reality.

Treatise: There are three types of impermanence: first, impermanence of no-nature, referring to Parikalpita-svabhāva (completely conceptualized nature), because this dharma inherently lacks permanence. Second, impermanence of arising and ceasing, referring to Paratantra-svabhāva (other-dependent nature), because there is arising and ceasing. Third, impermanence of defilement and purification, referring to Pariniṣpanna-svabhāva (perfected nature), because there are changes in position. There are three types of suffering: first, suffering of the grasped, referring to Parikalpita-svabhāva (completely conceptualized nature), because it is grasped by the Pudgala's (person or sentient being) dharma attachment. Second, suffering of event aspects, referring to Paratantra-svabhāva (other-dependent nature), because it is the aspect of suffering. Third, suffering of combination, referring to Pariniṣpanna-svabhāva (perfected nature), because it is the combination of suffering aspects. There are three types of emptiness: first, emptiness of no-nature, referring to Parikalpita-svabhāva (completely conceptualized nature), because there is no reason to say it exists; therefore, it is said to be non-existent, so it is empty. Second, emptiness of other-nature, referring to Paratantra-svabhāva (other-dependent nature), like false clinging, it does not exist as it is, but it is not completely devoid of all kinds and nature. Third, self-nature

空。謂圓成實。二空所顯為。自性故。無我三者。一無相無我。謂遍計所執。此相本無故名無相。即此無相說為無我。二異相無我。謂依他起。此相雖有而不如彼遍計所執故名異相。即此異相說為無我。三自相無我。謂圓實成。無我所顯以為自相。即此自相說為無我。如是所說無常苦空無我四種。如其次第依根本真實各分為三種。四各三種如前應知。因果真實。謂四聖諦。云何此依根本真實。頌曰。

苦三相已說　　集亦有三種　謂習氣等起　　及相未離系　自性二不生　　垢寂二三滅　遍知及永斷　　證得三道諦

論曰。苦諦有三。謂無常等四各三相。如前已說。集諦三者。一習氣集。謂遍計所執自性執習氣。二等起集。謂業煩惱。三未離系集。謂未離障真如。滅諦三者。一自性滅。謂自性不生故。二二取滅。謂所取能取二不生故。三本性滅。謂垢寂二。即擇滅及真如。道諦三者。一遍知道。二永斷道。三證得道。應知此中於遍計所執唯有遍知。于依他起有遍知及永斷。于圓成實有遍知及證得。故依此三建立道諦。粗細真實。謂世俗勝義諦。云何此依根本真實。頌曰。

應知世俗諦　　差別有三種　謂假行顯了　　如次依本三　勝義諦亦三　　謂義得正行　依本一無變　　無倒二圓實

【現代漢語翻譯】現代漢語譯本空，指的是圓成實性（Parinispanna，究竟圓滿性）。二空所顯現的，是自性，因此是無我。無我分為三種：一、無相無我，指的是遍計所執性（Parikalpita，遍計所執性），這種相本身就是沒有的，所以稱為無相，這個無相就被稱為無我。二、異相無我，指的是依他起性（Paratantra，依他起性），這種相雖然有，但是不如遍計所執性那樣虛妄，所以稱為異相，這個異相就被稱為無我。三、自相無我，指的是圓成實性，無我所顯現的就是自相，這個自相就被稱為無我。像這樣所說的無常、苦、空、無我四種，按照順序，分別依據根本真實分為三種，四種各有三種，應該像前面所說的那樣理解。因果真實，指的是四聖諦（Four Noble Truths）。那麼，這是如何依據根本真實的呢？頌文說：『苦三相已說，集亦有三種，謂習氣等起，及相未離系，自性二不生，垢寂二三滅，遍知及永斷，證得三道諦。』論述說：苦諦（Dukkha Satya，苦諦）有三種，指的是無常等四種各有三種相，就像前面已經說過的。集諦（Samudaya Satya，集諦）有三種：一、習氣集，指的是遍計所執自性執的習氣。二、等起集，指的是業和煩惱。三、未離系集，指的是沒有脫離障礙的真如（Tathata，真如）。滅諦（Nirodha Satya，滅諦）有三種：一、自性滅，指的是自性不生。二、二取滅，指的是所取和能取二者不生。三、本性滅，指的是垢寂二者，也就是擇滅和真如。道諦（Magga Satya，道諦）有三種：一遍知道，二永斷道，三證得道。應該知道，在這其中，對於遍計所執性只有遍知，對於依他起性有遍知和永斷，對於圓成實性有遍知和證得。所以依據這三種建立道諦。粗細真實，指的是世俗諦（Samvriti Satya，世俗諦）和勝義諦（Paramartha Satya，勝義諦）。那麼，這是如何依據根本真實的呢？頌文說：『應知世俗諦，差別有三種，謂假行顯了，如次依本三，勝義諦亦三，謂義得正行，依本一無變，無倒二圓實。』

【English Translation】 English version Emptiness refers to the Parinispanna (perfected nature). What is revealed by the two emptinesses is self-nature, hence it is non-self. There are three types of non-self: 1. Non-characteristic non-self, which refers to the Parikalpita (imagined nature). This characteristic is fundamentally non-existent, hence it is called non-characteristic. This non-characteristic is referred to as non-self. 2. Different-characteristic non-self, which refers to the Paratantra (dependent nature). Although this characteristic exists, it is not as illusory as the Parikalpita, hence it is called different-characteristic. This different-characteristic is referred to as non-self. 3. Self-characteristic non-self, which refers to the Parinispanna. What is revealed by non-self is self-characteristic. This self-characteristic is referred to as non-self. The four characteristics of impermanence, suffering, emptiness, and non-self, as described, are each divided into three types based on the fundamental reality, respectively. Each of the four has three types, which should be understood as described earlier. The reality of cause and effect refers to the Four Noble Truths (Four Noble Truths). How is this based on the fundamental reality? The verse says: 'Suffering's three aspects have been explained; accumulation also has three types, namely, habitual tendencies, arising, and characteristics not yet detached. Self-nature, the two are unborn; defilement and quiescence, the two are the three cessations. Thorough knowledge and complete severance, realization attains the three truths of the path.' The treatise says: The Truth of Suffering (Dukkha Satya) has three types, referring to the four characteristics of impermanence, etc., each having three aspects, as explained earlier. The Truth of Accumulation (Samudaya Satya) has three types: 1. Accumulation of habitual tendencies, which refers to the habitual tendencies of clinging to the imagined self-nature. 2. Accumulation of arising, which refers to karma and afflictions. 3. Accumulation of non-detached characteristics, which refers to the Tathata (suchness) that has not been freed from obstacles. The Truth of Cessation (Nirodha Satya) has three types: 1. Cessation of self-nature, which refers to the non-arising of self-nature. 2. Cessation of the two graspers, which refers to the non-arising of the grasped and the grasper. 3. Cessation of essential nature, which refers to the two of defilement and quiescence, namely, selective cessation and suchness. The Truth of the Path (Magga Satya) has three types: thorough knowledge of the path, complete severance of the path, and realization of the path. It should be known that among these, only thorough knowledge exists for the imagined nature, thorough knowledge and complete severance exist for the dependent nature, and thorough knowledge and realization exist for the perfected nature. Therefore, the Truth of the Path is established based on these three. The coarse and subtle realities refer to the conventional truth (Samvriti Satya) and the ultimate truth (Paramartha Satya). How is this based on the fundamental reality? The verse says: 'It should be known that conventional truth has three types of distinctions, namely, provisional, functional, and manifest, which respectively rely on the three fundamental natures. Ultimate truth also has three types, namely, meaning, attainment, and right practice, which rely on the fundamental one without change, the non-inverted two, and the perfected reality.'

論曰。世俗諦有三種。一假世俗。二行世俗。三顯了世俗。此三世俗如其次第。依三根本真實建立。勝義諦亦三種。一義勝義。謂真如勝智之境名勝義故。二得勝義。謂涅槃。此是勝果亦義利故。三正行勝義。謂聖道。以勝法為義故。此三勝義應知但依三根本中圓成實立此圓成實總有二種。無為有為。有差別故。無為總攝真如涅槃。無變異故名圓成實。有為總攝一切聖道。于境無倒故亦名圓成實。極成真實略有二種。一者世間極成真實。二者道理極成真實。云何此二依彼根本真實立耶。頌曰。

世極成依一　　理極成依三

論曰。若事世間共所安立。串習隨入覺慧所取。一切世間同執此事。是地非火色非聲等。是名世間極成真實。此于根本三真實中。但依遍計所執而立。若有理義聰睿賢善能尋思者。依止三量證成道理施設建立。是名道理極成真實。此依根本三真實立。凈所行真實亦略有二種。一煩惱障凈智所行真實。二所知障凈智所行真實。云何此二依彼根本真實而立。頌曰。

凈所行有二　　依一圓成實

論曰。煩惱所知二障凈智所行真實。唯依根本三真實中圓成實立。餘二非此凈智境故。云何應知相名分別真如正智攝在根本三真實耶。頌曰。

名遍計所執　　相分別依他　真如

【現代漢語翻譯】現代漢語譯本：論中說，世俗諦有三種：一是假世俗，二是行世俗，三是顯了世俗。這三種世俗諦依次依靠三種根本真實而建立。勝義諦也有三種：一是義勝義，指真如（tathata，事物的真實本性）和勝智（supreme wisdom）的境界，因為被稱為勝義；二是得勝義，指涅槃（nirvana，解脫）；這是殊勝的果報，也具有意義和利益；三是正行勝義，指聖道（noble path），因為它以殊勝的法為意義。應當知道，這三種勝義諦僅僅依靠三種根本真實中的圓成實（parinispanna，完全成就的真實）而建立。這圓成實總共有兩種：無為（unconditioned）和有為（conditioned），因為它們有差別。無為總括了真如和涅槃，因為它們沒有變異，所以稱為圓成實。有為總括了一切聖道，因為它對於境界沒有顛倒，所以也稱為圓成實。極成真實略有兩種：一是世間極成真實，二是道理極成真實。這兩種極成真實是如何依靠那些根本真實而建立的呢？頌文說：『世極成依一，理極成依三』論中說，如果某件事是世間共同安立的，通過串習（habituation）隨順進入覺慧（wisdom）所取，一切世間都共同執著這件事，例如『這是地不是火』，『這是色不是聲』等等，這稱為世間極成真實。這在根本三種真實中，僅僅依靠遍計所執（parikalpita，完全概念化的）而建立。如果有具有理性和智慧、聰睿賢善、能夠尋思的人，依靠三種量（pramana，認識的工具，如現量、比量、聖教量）證成道理，施設建立，這稱為道理極成真實。這依靠根本三種真實而建立。凈所行真實也略有兩種：一是煩惱障（klesavarana，煩惱的障礙）凈智所行真實，二是所知障（jneyavarana，對所知事物的障礙）凈智所行真實。這兩種凈智所行真實是如何依靠那些根本真實而建立的呢？頌文說：『凈所行有二，依一圓成實』論中說，煩惱障和所知障的凈智所行真實，僅僅依靠根本三種真實中的圓成實而建立，因為其餘兩種不是這種凈智的境界。應當如何知道相（laksana，特徵）、名（nama，名稱）、分別（vikalpa，區分）和真如、正智（right knowledge）被攝在根本三種真實中呢？頌文說：『名遍計所執，相分別依他，真如……』

【English Translation】 English version: The treatise states that there are three types of conventional truth (samvrti-satya): the imputed conventional truth, the operational conventional truth, and the manifest conventional truth. These three conventional truths are established based on the three fundamental realities in their respective order. There are also three types of ultimate truth (paramartha-satya): the ultimate truth of meaning, referring to the realm of Suchness (tathata, the true nature of things) and supreme wisdom (jnana), as it is called ultimate truth; the ultimate truth of attainment, referring to Nirvana (liberation); this is the supreme result and also has meaning and benefit; and the ultimate truth of correct practice, referring to the Noble Path (arya-marga), because it takes the supreme Dharma as its meaning. It should be known that these three ultimate truths are established solely based on the perfected reality (parinispanna-satya) among the three fundamental realities. This perfected reality is of two types in total: unconditioned (asamskrta) and conditioned (samskrta), because they have differences. The unconditioned encompasses Suchness and Nirvana, because they do not change, hence they are called perfected reality. The conditioned encompasses all the Noble Paths, because it has no inversion regarding objects, so it is also called perfected reality. Established reality is briefly of two types: worldly established reality and reasoned established reality. How are these two established realities established based on those fundamental realities? The verse says: 'Worldly established depends on one, reasoned established depends on three.' The treatise states that if something is commonly established by the world, taken by wisdom that follows habituation, and all the world commonly adheres to this thing, such as 'this is earth, not fire,' 'this is form, not sound,' etc., this is called worldly established reality. Among the three fundamental realities, this is established solely based on the completely conceptualized (parikalpita). If there are those who possess reason and wisdom, are intelligent and virtuous, and are able to contemplate, relying on the three means of valid cognition (pramana, such as direct perception, inference, and scriptural authority) to prove the truth, and establish it, this is called reasoned established reality. This is established based on the three fundamental realities. Reality of purified activity is also briefly of two types: reality of purified wisdom acting on the obscuration of afflictions (klesavarana), and reality of purified wisdom acting on the obscuration of knowledge (jneyavarana). How are these two realities of purified wisdom acting established based on those fundamental realities? The verse says: 'Purified activity has two, depending on one perfected reality.' The treatise states that the reality of purified wisdom acting on the obscuration of afflictions and the obscuration of knowledge depends solely on the perfected reality among the three fundamental realities, because the other two are not the realm of this purified wisdom. How should it be known that characteristics (laksana), names (nama), distinctions (vikalpa), Suchness, and right knowledge (samyag-jnana) are included in the three fundamental realities? The verse says: 'Names are completely conceptualized, characteristics and distinctions depend on others, Suchness...'

及正智　　圓成實所攝

論曰。相等五事隨其所應。攝在根本三種真實。謂名攝在遍計所執相。及分別攝在依他。圓成實攝真如正智。差別真實略有七種。一流轉真實。二實相真實。三唯識真實。四安立真實。五邪行真實。六清凈真實。七正行真實。云何應知此七真實依三根本真實立耶。頌曰。

流轉與安立　　邪行依初二　實相唯識凈　　正行依后一

論曰。流轉等七隨其所應。攝在根本三種真實。謂彼流轉安立邪行。依根本中遍計所執及依他起。實相唯識清凈正行。依根本中圓成實立。善巧真實謂為對治。十我見故。說有十種云何于蘊等起。十我見耶。頌曰。

于蘊等我見　　執一因受者　作者自在轉　　增上義及常　雜染清凈依　　觀縛解者性

論曰。于蘊等十法起十種我見。一執。一性。二執因性。三執受者性。四執作者性。五執自在轉性。六執增上義性。七執常性。八執染凈所依性。九執觀行者性。十執縛解者性。為除此見修十善巧。云何十種善巧真實依三根本真實建立。以蘊等十無不攝在三種根本自性中故。如何攝在三自性中。頌曰。

此所執分別　　法性義在彼

論曰。此蘊等十各有三義。且色蘊中有三義者。一所執義色。謂色之遍計所執性。二分別義色

【現代漢語翻譯】現代漢語譯本及正智（正確的智慧），圓成實（究竟真實）所攝。

論曰：相等五事，隨其所應，攝在根本三種真實。謂名攝在遍計所執相（虛妄分別的相），及分別攝在依他起（因緣和合而生）。圓成實（究竟真實）攝真如正智（真實如是的智慧）。差別真實略有七種：一流轉真實，二實相真實，三唯識真實，四安立真實，五邪行真實，六清凈真實，七正行真實。云何應知此七真實依三根本真實立耶？頌曰：

流轉與安立，邪行依初二；實相唯識凈，正行依后一。

論曰：流轉等七，隨其所應，攝在根本三種真實。謂彼流轉、安立、邪行，依根本中遍計所執（虛妄分別）及依他起（因緣和合而生）。實相、唯識、清凈、正行，依根本中圓成實（究竟真實）立。善巧真實謂為對治十我見（十種對自我的錯誤見解）故，說有十種。云何于蘊（五蘊，即色、受、想、行、識）等起十我見耶？頌曰：

于蘊等我見，執一因受者，作者自在轉，增上義及常，雜染清凈依，觀縛解者性。

論曰：于蘊等十法起十種我見。一執一性，二執因性，三執受者性，四執作者性，五執自在轉性，六執增上義性，七執常性，八執染凈所依性，九執觀行者性，十執縛解者性。為除此見修十善巧。云何十種善巧真實依三根本真實建立？以蘊等十無不攝在三種根本自性中故。如何攝在三自性中？頌曰：

此所執分別，法性義在彼。

論曰：此蘊等十，各有三義。且色蘊中有三義者：一所執義色，謂色之遍計所執性（虛妄分別的自性）；二分別義色

【English Translation】 English version And Correct Wisdom is encompassed by the Pariniṣpanna (Perfected Nature).

Treatise: The five aspects of equality, according to their relevance, are encompassed within the three fundamental realities. Namely, 'name' is encompassed within the Parikalpita-lakṣaṇa (Completely Conceptualized Nature), and 'discrimination' is encompassed within the Paratantra (Dependent Nature). The Pariniṣpanna (Perfected Nature) encompasses True Suchness and Correct Wisdom. Differentiated realities are briefly of seven types: 1. Reality of Transformation, 2. Reality of True Nature, 3. Reality of Consciousness-Only, 4. Reality of Establishment, 5. Reality of Erroneous Conduct, 6. Reality of Purification, 7. Reality of Correct Conduct. How should it be known that these seven realities are established based on the three fundamental realities? Verse:

Transformation and Establishment, Erroneous Conduct rely on the first two; True Nature, Consciousness-Only, Purification, Correct Conduct rely on the latter one.

Treatise: Transformation and the other seven, according to their relevance, are encompassed within the three fundamental realities. Namely, those Transformation, Establishment, and Erroneous Conduct rely on the Parikalpita (Completely Conceptualized) and Paratantra (Dependent Nature) within the fundamentals. True Nature, Consciousness-Only, Purification, and Correct Conduct are established based on the Pariniṣpanna (Perfected Nature) within the fundamentals. Skillful reality is said to be for counteracting the ten views of self, therefore ten types are spoken of. How do the ten views of self arise regarding the Skandhas (aggregates) and so on? Verse:

Regarding the Skandhas and so on, views of self, Holding to oneness, cause, receiver, Agent, autonomous turning, Superior meaning and permanence, Basis for defilement and purification, Observing the nature of the bound and liberated.

Treatise: Regarding the ten dharmas such as the Skandhas, ten types of views of self arise. 1. Holding to a single nature, 2. Holding to a causal nature, 3. Holding to a receiver nature, 4. Holding to an agent nature, 5. Holding to an autonomous turning nature, 6. Holding to a superior meaning nature, 7. Holding to a permanent nature, 8. Holding to a nature that is the basis for defilement and purification, 9. Holding to a nature of an observer practitioner, 10. Holding to a nature of the bound and liberated. To eliminate these views, cultivate ten skillful means. How are the ten types of skillful realities established based on the three fundamental realities? Because the ten, such as the Skandhas, are all encompassed within the three fundamental natures. How are they encompassed within the three natures? Verse:

This, what is held and discriminated, The meaning of Dharma-nature is therein.

Treatise: These ten, such as the Skandhas, each have three meanings. For example, in the Rūpa-skandha (form aggregate), there are three meanings: 1. The meaning of what is held as form, namely the Parikalpita-lakṣaṇa (Completely Conceptualized Nature) of form; 2. The meaning of discriminated form

。謂色之依他起性。此中分別以為色故。三法性義色。謂色之圓成實性。如色蘊中有此三義。受等四蘊界等九法各有三義隨應當知。如是蘊等由三義別無不攝入彼三性中。是故當知十善巧真實。皆依根本三真實而立。如是雖說為欲對治十種我見故修蘊等善巧。而未說此蘊等別義。且初蘊義云何應知。頌曰。

非一及總略　　分段義名蘊

論曰。應知蘊義略有三種。一非一義。如契經言。諸所有色等。若過去若未來若現在若內若外若粗若細若劣若勝若遠若近。二總略義。如契經言。如是一切略為一聚。三分段義。如契經言。說名色蘊等各別安立色等相故。由斯聚義蘊義得成。又見世間聚義名蘊。已說蘊義。界義云何。頌曰。

能所取彼取　　種子義名界

論曰。能取種子義。謂眼等六內界。所取種子義。謂色等六外界。彼取種子義。謂眼識等六識界。已說界義處義云何。頌曰。

能受所了境　　用門義名處

論曰。此中能受受用門義。謂六內處。若所了境受用門義。是六外處。已說處義。緣起義云何。頌曰。

緣起義于因　　果用無增減

論曰。于因果用若無增益及無損減。是緣起義。應知此中增益因者。執行等有不平等因。損減因者。執彼無因。增益果者。執有我行等緣無

【現代漢語翻譯】現代漢語譯本：所謂色的依他起性（Paratantra-svabhava，事物相互依存的性質），在此處被區分為色，因此三法性（Trisvabhava，三種自性）的意義在於色。所謂色的圓成實性（Parinispanna-svabhava，事物完美實現的性質），就像色蘊（Rupa-skandha，色聚集）中包含這三種意義一樣。受蘊（Vedana-skandha，感受聚集）等四蘊以及界（Dhatu，元素）等九法，各自具有三種意義，應根據情況理解。像這樣，蘊等通過三種意義的區分，無不包含在那三種自性之中。因此，應當知道十善巧真實（Dasa-kusala-satya，十種善巧的真實），都是依據根本的三真實而建立的。像這樣，雖然說是爲了對治十種我見（Atma-drishti，對自我的錯誤見解）而修習蘊等善巧，但尚未說明這蘊等的個別意義。那麼，最初的蘊的意義應當如何理解呢？頌曰：『非一及總略，分段義名蘊。』論曰：應當知道蘊的意義略有三種。一，非一義。如契經所言：『諸所有色等，若過去若未來若現在若內若外若粗若細若劣若勝若遠若近。』二，總略義。如契經所言：『如是一切略為一聚。』三，分段義。如契經所言：『說名色蘊等，各別安立色等相故。』由於這種聚集的意義，蘊的意義得以成立。又見世間聚集的意義名為蘊。已經說了蘊的意義，界的意義是什麼呢？頌曰：『能所取彼取，種子義名界。』論曰：能取種子義，指的是眼等六內界（Adhyatmika-dhatu，內在元素）。所取種子義，指的是色等六外界（Bahirdha-dhatu，外在元素）。彼取種子義，指的是眼識等六識界（Vijnana-dhatu，意識元素）。已經說了界的意義，處的意義是什麼呢？頌曰：『能受所了境，用門義名處。』論曰：此處能感受受用門義，指的是六內處（Ayatana，感官）。若所了境受用門義，是六外處（Ayatana，感官對像）。已經說了處的意義，緣起的意義是什麼呢？頌曰：『緣起義于因，果用無增減。』論曰：對於因果的作用，既沒有增加也沒有減少，這就是緣起的意義。應當知道，此處增加因的情況，是執行等有不平等的因。減少因的情況，是執著于沒有因。增加果的情況，是執著于有我行等緣無。

【English Translation】 English version: The so-called dependent nature of color (Paratantra-svabhava, the nature of things being interdependent), is distinguished here as color, therefore the meaning of the three natures (Trisvabhava, three self-natures) lies in color. The so-called perfectly accomplished nature of color (Parinispanna-svabhava, the nature of things perfectly realized), is like the aggregate of form (Rupa-skandha, the collection of form) containing these three meanings. The four aggregates such as the aggregate of feeling (Vedana-skandha, the collection of feeling), and the nine dharmas such as elements (Dhatu, elements), each have three meanings, which should be understood accordingly. In this way, the aggregates, etc., through the distinction of the three meanings, are all included in those three natures. Therefore, it should be known that the ten skillful truths (Dasa-kusala-satya, the ten skillful truths) are all established based on the fundamental three truths. Thus, although it is said that the skillful practices of the aggregates, etc., are cultivated to counteract the ten kinds of self-views (Atma-drishti, false views of self), the individual meanings of these aggregates, etc., have not yet been explained. So, how should the meaning of the initial aggregate be understood? The verse says: 'Not one and summarized, the meaning of segments is called aggregate.' Treatise says: It should be known that the meaning of aggregate has roughly three types. First, the meaning of not one. As the sutra says: 'All forms, etc., whether past, future, or present, internal or external, coarse or fine, inferior or superior, far or near.' Second, the meaning of summarizing. As the sutra says: 'All of this is summarized as one collection.' Third, the meaning of segments. As the sutra says: 'They are called aggregates of form, etc., because the characteristics of form, etc., are separately established.' Due to this meaning of collection, the meaning of aggregate is established. Also, the worldly meaning of collection is called aggregate. The meaning of aggregate has been explained, what is the meaning of element? The verse says: 'The able and the taken, their taking, the meaning of seed is called element.' Treatise says: The meaning of the seed of the able-taker refers to the six internal elements (Adhyatmika-dhatu, internal elements) such as the eye. The meaning of the seed of the taken refers to the six external elements (Bahirdha-dhatu, external elements) such as form. The meaning of the seed of their taking refers to the six consciousness elements (Vijnana-dhatu, consciousness elements) such as eye consciousness. The meaning of element has been explained, what is the meaning of place? The verse says: 'The able to receive and the understood object, the meaning of the gate of function is called place.' Treatise says: Here, the meaning of the gate of function of being able to receive and enjoy refers to the six internal places (Ayatana, sense organs). The meaning of the gate of function of the understood object is the six external places (Ayatana, sense objects). The meaning of place has been explained, what is the meaning of dependent origination? The verse says: 'The meaning of dependent origination is that in cause and effect, there is no increase or decrease in function.' Treatise says: Regarding the function of cause and effect, there is neither increase nor decrease, this is the meaning of dependent origination. It should be known that the situation of increasing the cause here is that performing, etc., has unequal causes. The situation of decreasing the cause is clinging to the absence of cause. The situation of increasing the effect is clinging to the existence of self-acting, etc., as causes without.

明等生。損減果者。執無明等無行等果。增益用者。執無明等於生行等有別作用。損減用者。執無明等於生行等全無功能。若無如是三增減執。應知彼于緣起善巧。已說緣起義。處非處義云何。頌曰。

于非愛愛凈　　俱生及勝主　得行不自在　　是處非處義

論曰。處非處義略由七種不得自在。應知其相。一于非愛不得自在。謂由惡行雖無愛慾而墮惡趣。二于可愛不得自在。謂由妙行雖無愛慾而升善趣。三于清凈不得自在。謂不斷五蓋不修七覺支。決定不能作苦邊際。四于俱生不得自在。謂一世界無二如來二轉輪王俱時出現。五于勝主不得自在。謂女不作轉輪王等。六于證得不得自在。謂女不證獨覺無上正等菩提。七于現行不得自在。謂見諦者必不現行害生等事。諸異生類容可現行。多界經中廣說此等。應隨決了是處非處。如是已說處非處義。根義云何。頌曰。

根于取住續　　用二凈增上

論曰。二十二根依於六事增上義立。謂于取境眼等六根有增上義。命根于住一期相續有增上義。男女二根于續家族有增上義。于能受用善惡業果樂等五根有增上義。於世間凈信等五根有增上義。于出世凈未知等根有增上義。已說根義。世義云何。頌曰。

因果已未用　　是世義應知

論曰。應

【現代漢語翻譯】現代漢語譯本：『明等生』（avidyādi utpāda）：關於『損減果』（hānaphala）的觀點，是指執著于『無明』（avidyā）等同於『無行』（asaṃskṛta）等的結果。關於『增益用』（ādhikyārtha）的觀點，是指執著于『無明』對於產生『行』（saṃskāra）等具有不同的作用。關於『損減用』（hānārtha）的觀點，是指執著于『無明』對於產生『行』等完全沒有功能。如果沒有像這樣三種增益或損減的執著，就應該知道這個人對於『緣起』（pratītyasamutpāda）是善巧的。已經解釋了『緣起』的含義。什麼是『處非處義』（sthānāsthāna-artha）呢？頌文說：『對於非可愛和可愛，俱生以及殊勝主，獲得和行持不自在，這就是處非處義。』論述：『處非處義』大致可以從七種不得自在的情況來了解它的相狀。第一，對於『非愛』（an-iṣṭa）不得自在，意思是說，由於惡行，即使沒有愛慾也會墮入惡趣。第二，對於『可愛』（iṣṭa）不得自在，意思是說，由於妙行，即使沒有愛慾也會升入善趣。第三，對於『清凈』（viśuddhi）不得自在，意思是說，如果不間斷五蓋（pañca āvaraṇāni），不修習七覺支（sapta bodhyaṅgāni），就絕對不能達到苦的邊際（duḥkhānta）。第四，對於『俱生』（sahajāta）不得自在，意思是說，一個世界不可能同時出現兩位如來（tathāgata）或兩位轉輪王（cakravartin）。第五，對於『殊勝主』（adhipati）不得自在，意思是說，女人不能成為轉輪王等等。第六，對於『證得』（adhigama）不得自在，意思是說，女人不能證得獨覺（pratyekabuddha）或無上正等菩提（anuttarā-samyak-saṃbodhi）。第七，對於『現行』（pratyupasthāna）不得自在，意思是說，見諦者（dṛṣṭisatya）必定不會現行殺生等行為，而各種異生類（pṛthagjana）則有可能現行這些行為。在《多界經》（bahudhātuka-sūtra）中對此有詳細的說明，應該隨之決斷了解什麼是『處』（sthāna），什麼是非『處』（asthāna）。像這樣已經解釋了『處非處義』。什麼是『根義』（indriyārtha）呢？頌文說：『根對於取、住、續，用、二凈有增上作用。』論述：二十二根（dvāviṃśati indriyāṇi）是依據六種事情的增上義而建立的。也就是說，對於取境，眼等六根（ṣaṭ indriyāṇi）有增上義。命根（jīvitendriya）對於維持一期生命相續有增上義。男女二根（puruṣendriya, strīndriya）對於延續家族有增上義。對於能夠領受善惡業果，樂等五根（sukhendriya）有增上義。對於世間清凈，信等五根（śraddhendriya）有增上義。對於出世間清凈，未知等根（anājñātāvīndriya）有增上義。已經解釋了『根義』。什麼是『世義』（lokārtha）呢？頌文說：『因、果、已、未、用，這就是世義應該知道的。』論述：應該知道，『世』（loka）的含義是：『因』（hetu）、『果』（phala）、『已』（atīta）、『未』（anāgata）和『用』（kriyā）。

【English Translation】 English version: 'Arising from Ignorance and the Like' (avidyādi utpāda): Regarding the view of 'Diminishing Result' (hānaphala), it refers to clinging to 'ignorance' (avidyā) as being the same as the result of 'non-action' (asaṃskṛta) and the like. Regarding the view of 'Augmenting Function' (ādhikyārtha), it refers to clinging to 'ignorance' as having different functions in producing 'formations' (saṃskāra) and the like. Regarding the view of 'Diminishing Function' (hānārtha), it refers to clinging to 'ignorance' as having no function at all in producing 'formations' and the like. If there are no such three types of clinging to augmentation or diminution, then one should know that this person is skilled in 'dependent origination' (pratītyasamutpāda). The meaning of 'dependent origination' has already been explained. What is the meaning of 'what is possible and what is impossible' (sthānāsthāna-artha)? The verse says: 'Regarding the unloved and the loved, co-arising and the superior lord, obtaining and acting without freedom, this is the meaning of what is possible and what is impossible.' Treatise: The meaning of 'what is possible and what is impossible' can be roughly understood from seven types of situations where one does not have freedom. First, not having freedom regarding the 'unloved' (an-iṣṭa), meaning that due to evil deeds, even without desire, one will fall into the evil realms. Second, not having freedom regarding the 'loved' (iṣṭa), meaning that due to virtuous deeds, even without desire, one will ascend to the good realms. Third, not having freedom regarding 'purity' (viśuddhi), meaning that if one does not continuously abandon the five hindrances (pañca āvaraṇāni) and does not cultivate the seven factors of enlightenment (sapta bodhyaṅgāni), one will definitely not be able to reach the end of suffering (duḥkhānta). Fourth, not having freedom regarding 'co-arising' (sahajāta), meaning that it is impossible for two Tathāgatas (tathāgata) or two Cakravartins (cakravartin) to appear in one world at the same time. Fifth, not having freedom regarding the 'superior lord' (adhipati), meaning that women cannot become Cakravartins, etc. Sixth, not having freedom regarding 'attainment' (adhigama), meaning that women cannot attain Pratyekabuddhahood (pratyekabuddha) or Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi). Seventh, not having freedom regarding 'manifestation' (pratyupasthāna), meaning that those who have seen the truth (dṛṣṭisatya) will definitely not manifest actions such as killing, while various ordinary beings (pṛthagjana) may manifest these actions. This is explained in detail in the Bahudhātuka-sūtra (bahudhātuka-sūtra), and one should accordingly decide and understand what is 'possible' (sthāna) and what is 'impossible' (asthāna). In this way, the meaning of 'what is possible and what is impossible' has already been explained. What is the meaning of 'faculty' (indriyārtha)? The verse says: 'The faculties have an augmenting function in taking, abiding, continuing, using, and the two purities.' Treatise: The twenty-two faculties (dvāviṃśati indriyāṇi) are established based on the augmenting meaning of six things. That is, regarding taking objects, the six faculties such as the eye (ṣaṭ indriyāṇi) have an augmenting meaning. The life faculty (jīvitendriya) has an augmenting meaning in maintaining the continuity of one lifetime. The two faculties of male and female (puruṣendriya, strīndriya) have an augmenting meaning in continuing the family lineage. Regarding being able to experience the results of good and evil deeds, the five faculties such as pleasure (sukhendriya) have an augmenting meaning. Regarding worldly purity, the five faculties such as faith (śraddhendriya) have an augmenting meaning. Regarding supramundane purity, the faculty of the unknown (anājñātāvīndriya) and the like have an augmenting meaning. The meaning of 'faculty' has already been explained. What is the meaning of 'world' (lokārtha)? The verse says: 'Cause, result, past, future, and function, this is what should be known as the meaning of world.' Treatise: It should be known that the meaning of 'world' (loka) is: 'cause' (hetu), 'result' (phala), 'past' (atīta), 'future' (anāgata), and 'function' (kriyā).

知因果已未受用。隨其所應三世義別。謂于因果俱已受用。是過去義。若於因果俱未受用。是未來義。若已受用因未已受用果。是現在義。已說世義。諦義云何。頌曰。

受及受資糧　　彼所因諸行　二寂滅對治　　是諦義應知

論曰。應知諦者即四聖諦。一苦聖諦。謂一切受及受資糧。契經中說。諸所有受皆是苦故。受資糧者。謂順受法。二集聖諦。謂即彼苦所因諸行。三滅聖諦。謂前二種究竟寂滅。四道聖諦。謂即苦集能對治道。已說諦義。乘義云何。頌曰。

由功德過失　　及無分別智　依他自出離　　是乘義應知

論曰。應知乘者。謂即三乘。此中如應顯示其義。若從他聞涅槃功德生死過失而起此智。由斯智故得出離者。是聲聞乘。不從他聞涅槃功德生死過失自起此智。由斯智故得出離者。是獨覺乘。若自然起無分別智。由斯智故得出離者。名無上乘。已說乘義。云何有為無為法義。頌曰。

有為無為義　　謂若假若因　若相若寂靜　　若彼所觀義

論曰。應知此中假謂名等。因謂種子所攝藏識。相謂器身並受用具。及轉識攝意取思惟。意謂恒時思量性識。取謂五識取現境故。思惟即是第六意識。以能分別一切境故。如是若假若因若相。及相應法總名有為。若寂靜者。

【現代漢語翻譯】現代漢語譯本：瞭解因果但尚未受用。根據其所應，三世的意義有所區別。如果對於因和果都已經受用，這是過去的意思。如果對於因和果都尚未受用，這是未來的意思。如果已經受用了因但尚未受用果，這是現在的意思。已經說了世的意義。諦的意義是什麼呢？頌說：『受及受資糧，彼所因諸行，二寂滅對治，是諦義應知。』論說：應當知道諦就是四聖諦。一是苦聖諦，指一切感受（受）以及感受的資糧。契經中說：『所有感受都是苦』。感受的資糧，指順應感受的法。二是集聖諦，指產生那些苦的因，也就是各種行為（諸行）。三是滅聖諦，指前兩種（苦和集）的究竟寂滅。四是道聖諦，指能夠對治苦和集的道路。已經說了諦的意義。乘的意義是什麼呢？頌說：『由功德過失，及無分別智，依他自出離，是乘義應知。』論說：應當知道乘，就是指三乘。這裡根據情況顯示它們的意義。如果從他人那裡聽聞涅槃（Nirvana）的功德和生死的過失而生起這種智慧，憑藉這種智慧而得到解脫的人，是聲聞乘（Śrāvakayāna）。如果不從他人那裡聽聞涅槃的功德和生死的過失，自己生起這種智慧，憑藉這種智慧而得到解脫的人，是獨覺乘（Pratyekabuddhayāna）。如果自然生起無分別智，憑藉這種智慧而得到解脫的人，稱為無上乘（Anuttarayāna）。已經說了乘的意義。什麼是有為法和無為法的意義呢？頌說：『有為無為義，謂若假若因，若相若寂靜，若彼所觀義。』論說：應當知道這裡所說的『假』，指的是名稱等。『因』，指的是種子所攝的阿賴耶識（Ālaya-vijñāna）。『相』，指的是器世界、身體以及受用之物，以及轉識所攝的意取和思惟。『意』，指的是恒常思量的識。『取』，指的是五識（五根所對應的五種感覺器官的意識）取現在的境界。『思惟』，就是第六意識，因為它能夠分別一切境界。像這樣，假、因、相以及相應的法，總稱為有為法。『寂靜』，指的是無為法。

【English Translation】 English version: Understanding cause and effect but not yet experiencing them. The meanings of the three times differ according to what is appropriate. If both cause and effect have been experienced, that is the meaning of the past. If neither cause nor effect has been experienced, that is the meaning of the future. If the cause has been experienced but the effect has not yet been experienced, that is the meaning of the present. The meaning of time has been explained. What is the meaning of truth (satya)? The verse says: 'Suffering and the resources for suffering, the actions that are their cause, the two cessations and their antidotes, these should be known as the meaning of truth.' The treatise says: It should be known that truth refers to the Four Noble Truths. First is the Noble Truth of Suffering (Duḥkha satya), which refers to all feelings (vedanā) and the resources for feeling. As stated in the scriptures, 'All feelings are suffering.' The resources for feeling refer to the dharmas that accord with feeling. Second is the Noble Truth of the Origin (Samudaya satya), which refers to the actions (saṃskāra) that are the cause of that suffering. Third is the Noble Truth of Cessation (Nirodha satya), which refers to the ultimate cessation of the first two (suffering and origin). Fourth is the Noble Truth of the Path (Mārga satya), which refers to the path that can counteract suffering and its origin. The meaning of truth has been explained. What is the meaning of vehicle (yāna)? The verse says: 'Through merits and faults, and non-discriminating wisdom, relying on others or self-liberation, these should be known as the meaning of vehicle.' The treatise says: It should be known that vehicle refers to the Three Vehicles. Here, their meanings are shown as appropriate. If one hears from others about the merits of Nirvana (Nirvana) and the faults of Samsara (Saṃsāra), and arises this wisdom, and through this wisdom attains liberation, that is the Śrāvakayāna (Śrāvakayāna). If one does not hear from others about the merits of Nirvana and the faults of Samsara, but arises this wisdom oneself, and through this wisdom attains liberation, that is the Pratyekabuddhayāna (Pratyekabuddhayāna). If non-discriminating wisdom arises naturally, and through this wisdom attains liberation, that is called the Anuttarayāna (Anuttarayāna). The meaning of vehicle has been explained. What are the meanings of conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas? The verse says: 'The meaning of conditioned and unconditioned, refers to the nominal, the cause, the characteristic, the quiescence, and the object contemplated.' The treatise says: It should be known that 'nominal' here refers to names and so on. 'Cause' refers to the Ālaya-vijñāna (Ālaya-vijñāna) contained within the seeds. 'Characteristic' refers to the container world, the body, and the objects of enjoyment, as well as the mental grasping and thinking included in the transforming consciousnesses. 'Mental grasping' refers to the consciousness that constantly thinks. 'Grasping' refers to the five consciousnesses (the consciousnesses of the five sense organs) grasping present objects. 'Thinking' is the sixth consciousness, because it can discriminate all objects. Thus, the nominal, the cause, the characteristic, and the corresponding dharmas are collectively called conditioned dharmas. 'Quiescence' refers to unconditioned dharmas.

謂所證滅及能證道。能寂靜故。彼所觀義。謂即真如。是寂靜道所緣境故。如是所說若諸寂靜若所觀義總名無為。應知此中緣蘊等十義所起正知。名蘊等善巧。

真實總義略有二種。謂即能顯所顯真實。能顯真實。謂即最初三種根本。能顯余故。所顯真實。謂后九種。是初根本。所顯示故。所顯九者。一離增上慢所顯真實。二對治顛倒所顯真實。三聲聞乘出離所顯真實。四無上乘出離所顯真實。由粗能成熟細能解脫故。五能伏他論所顯真實。依喻導理降伏他故。六顯了大乘所顯真實。七入一切種所知所顯真實。八顯不虛妄真如所顯真實。九入我執事。一切秘密所顯真實。

辯修對治品第四

已辯真實。今次當辯修諸對治。即修一切菩提分法此中先應說修念住。頌曰。

以粗重愛因　　我事無迷故　為入四聖諦　　修念住應知

論曰。粗重由身而得顯了。故觀察此入苦聖諦。身以有粗重諸行為相故。以諸粗重即行苦性。由此聖觀有漏皆苦。諸有漏受說為愛因。故觀察此入集聖諦。心是我執所依緣事。故觀察此入滅聖諦。怖我斷滅由斯離故。觀察法故。于染凈法遠離愚迷入道聖諦。是故為入四聖諦理。最初說修四念住觀。已說修念住。當說修正斷。頌曰。

已遍知障治　　一切種差別

【現代漢語翻譯】現代漢語譯本：所謂所證的寂滅以及能證的道，是因為它們能夠寂靜。而所觀的義理，就是真如（萬物的真實本性），因為它是寂靜之道所緣的境界。像這樣所說的，無論是寂靜還是所觀的義理，總的來說都叫做無為（不生不滅的境界）。應當知道，這裡面緣于蘊等等十種義理所產生的正確認知，叫做蘊等等的善巧。

真實的總體意義大致有兩種，即能夠顯現的真實和所顯現的真實。能夠顯現的真實，就是最初的三種根本（蘊、界、處），因為它們能夠顯現其餘的法。所顯現的真實，就是後面的九種，因為它們是被最初的根本所顯示的。所顯現的九種真實是：一、遠離增上慢（未證言證的傲慢）所顯現的真實；二、對治顛倒（錯誤的認知）所顯現的真實；三、聲聞乘（小乘）出離所顯現的真實；四、無上乘（大乘）出離所顯現的真實，因為粗略的法能夠成熟，精細的法能夠解脫；五、能夠降伏其他論點所顯現的真實，依靠比喻引導道理來降伏他人；六、顯現了大乘所顯現的真實；七、進入一切種所知（一切知識）所顯現的真實；八、顯現不虛妄的真如所顯現的真實；九、進入我執（對自我的執著）的事，一切秘密所顯現的真實。

辯修對治品第四

已經辨析了真實，現在接下來應當辨析修習各種對治法，也就是修習一切菩提分法（通往覺悟的各種方法）。這裡面首先應當說修習念住（正念的安住）。頌詞說：

因為粗重和愛的原因，對於我（自我）的事沒有迷惑的緣故，爲了進入四聖諦（苦、集、滅、道），應當知道修習念住。

論述說：粗重（身體的沉重感）由身體而顯現，所以觀察身體可以進入苦聖諦。身體以具有粗重等行為特徵為相，因為各種粗重就是行苦的性質。由此聖觀認為有漏（有煩惱）皆是苦。各種有漏的感受被稱為愛的起因，所以觀察感受可以進入集聖諦。心是我執所依賴的緣起之事，所以觀察心可以進入滅聖諦。因為害怕我（自我）斷滅，通過這種觀察可以遠離這種恐懼。觀察法（諸法）的緣故，對於染污和清凈的法遠離愚昧迷惑，進入道聖諦。因此，爲了進入四聖諦的道理，最初說修習四念住觀。已經說了修習念住，接下來應當說修正斷（正確的斷除）。頌詞說：

已經普遍知曉了障礙和對治，以及一切種類的差別

【English Translation】 English version: What is called the cessation attained and the path that attains it is because they are able to bring about tranquility. And the meaning that is contemplated is precisely Suchness (the true nature of all things), because it is the object of the tranquil path. Thus, what is said, whether it be tranquility or the meaning that is contemplated, is generally called Unconditioned (the state of non-arising and non-ceasing). It should be known that the correct knowledge arising from the ten meanings related to the aggregates, etc., is called skillfulness in the aggregates, etc.

The overall meaning of reality is roughly of two kinds: that which can reveal reality and that which is revealed by reality. That which can reveal reality is precisely the initial three roots (the aggregates, the sense bases, and the elements), because they can reveal the remaining dharmas. That which is revealed by reality is the latter nine, because they are revealed by the initial roots. The nine realities that are revealed are: 1. The reality revealed by abandoning conceit (arrogance arising from claiming attainment without having attained it); 2. The reality revealed by counteracting perversions (incorrect cognitions); 3. The reality revealed by the liberation of the Hearer Vehicle (Śrāvakayāna); 4. The reality revealed by the liberation of the Unsurpassed Vehicle (Mahāyāna), because the coarse dharmas can mature and the subtle dharmas can liberate; 5. The reality revealed by being able to subdue other arguments, relying on analogies to guide reasoning and subdue others; 6. The reality revealed by manifesting the Great Vehicle; 7. The reality revealed by entering into all types of knowable objects; 8. The reality revealed by manifesting non-illusory Suchness; 9. The reality revealed by entering into the affairs of self-grasping (attachment to self), all secrets.

Chapter Four: Analysis of Cultivating Antidotes

Having analyzed reality, now we should analyze the cultivation of various antidotes, which is the cultivation of all the limbs of enlightenment (the various methods leading to awakening). Here, we should first discuss the cultivation of mindfulness (the abiding of correct mindfulness). The verse says:

Because of the cause of heaviness and attachment, and because there is no delusion regarding the affairs of 'I' (self), in order to enter the Four Noble Truths (suffering, origin, cessation, path), it should be known that one cultivates mindfulness.

The treatise says: Heaviness (the feeling of heaviness in the body) is manifested by the body, so observing the body allows one to enter the Noble Truth of Suffering. The body is characterized by having heaviness and other actions, because the various heavinesses are the nature of the suffering of conditioned existence. From this noble view, it is understood that all that is conditioned (with afflictions) is suffering. The various conditioned feelings are said to be the cause of attachment, so observing feelings allows one to enter the Noble Truth of Origin. The mind is the dependent arising of self-grasping, so observing the mind allows one to enter the Noble Truth of Cessation. Because of the fear of the annihilation of 'I' (self), this observation allows one to abandon this fear. Because of observing dharmas (phenomena), one is free from ignorance and delusion regarding defiled and purified dharmas, and enters the Noble Truth of the Path. Therefore, in order to enter the meaning of the Four Noble Truths, it is initially said that one cultivates the contemplation of the Four Mindfulnesses. Having spoken of cultivating mindfulness, next we should speak of correct abandonment (right effort). The verse says:

Having thoroughly known the obstacles and antidotes, and all kinds of differences

為遠離修集　　勤修四正斷

論曰。前修念住。已能遍知一切障治品類差別。今為遠離所治障法。及為修集能對治道。於四正斷精勤修習。如說已生惡不善法為令斷故。乃至廣說。已說修正斷。當說修神足。頌曰。

依住堪能性　　為一切事成　滅除五過失　　勤修八斷行

論曰。依前所修離集精進。心便安住有所堪能。為勝事成修四神足。是諸所欲勝事因故。住謂心住。此即等持故。次正斷說四神足。此堪能性。謂能滅除五種過失修八斷行。何者名為五種過失。頌曰。

懈怠忘聖言　　及惛沉掉舉　不作行作行　　是五失應知

論曰。應知此中惛沉掉舉合為一失。若為除滅惛沉掉舉不作加行。或已滅除惛沉掉舉。復作加行俱為過失。為除此五修八斷行。云何安立彼行相耶。頌曰。

為斷除懈怠　　修欲勤信安　即所依能依　　及所因能果　為除餘四失　　修念智思舍　記言覺沉掉　　伏行滅等流

論曰。為滅懈怠修四斷行。一欲二正勤三信四輕安。如次應知。即所依等。所依謂欲勤所依故。能依謂勤依欲起故。所因謂信是所依。欲生起近因。若信受彼便希望故。能果謂安是能依。勤近所生果。勤精進者得勝定故。為欲對治后四過失。如數修餘四種斷行。一念二

【現代漢語翻譯】現代漢語譯本為遠離（已經產生的）和修集（尚未產生的），應當勤奮修習四正斷（Samyakprahana，四種正確的努力）。論曰：之前修習念住（Smṛtyupasthāna，四念住）時，已經能夠普遍瞭解一切障礙和對治的品類差別。現在爲了遠離所要對治的障礙之法，以及爲了修集能夠對治的道，所以要對四正斷精勤修習。如經文所說：『對於已經生起的惡不善法，爲了令其斷除』，乃至廣說。上面已經說了修正斷，下面應當說修神足（ṛddhipāda，四神足）。頌曰：依靠安住和堪能性，爲了成就一切事情，滅除五種過失，勤奮修習八斷行。論曰：依靠之前所修的離集精進，心便能夠安住並且有所堪能。爲了成就殊勝的事情，所以要修習四神足，因為這是成就一切所希望的殊勝事情的原因。『住』指的是心住，也就是等持（Samādhi，禪定）。所以在正斷之後說四神足。這裡的堪能性，指的是能夠滅除五種過失，並且修習八斷行。哪五種過失呢？頌曰：懈怠、忘失聖言，以及惛沉掉舉，不作行、作行，這五種過失應當知道。論曰：應當知道，這裡惛沉（Styāna，昏沉）和掉舉（Auddhatya，掉舉）合為一種過失。如果爲了除滅惛沉掉舉而不作加行，或者已經滅除惛沉掉舉之後又作加行，這兩種都是過失。爲了除滅這五種過失，所以要修習八斷行。如何安立這八斷行的行相呢？頌曰：爲了斷除懈怠，修習欲、勤、信、安，即所依、能依，以及所因、能果。爲了除滅其餘四種過失，修習念、智、思、舍，記言、覺沉掉，伏行、滅等流。論曰：爲了滅除懈怠，修習四種斷行：一、欲（Chanda，希欲），二、正勤（Vyāyāma，精進），三、信（Śraddhā，信心），四、輕安（Praśrabdhi，輕安）。應當知道，它們依次是所依等。所依指的是欲，因為勤是欲的所依。能依指的是勤，因為勤是依靠欲而生起的。所因指的是信，是所依（欲）生起的近因，如果信受了，就會希望。能果指的是安，是能依（勤）的近所生果，勤奮精進的人能夠獲得殊勝的禪定。爲了對治後面的四種過失，如數修習其餘四種斷行：一、念（Smṛti，正念），二、智（Prajñā，智慧）

【English Translation】 English version To abandon (what has already arisen) and cultivate (what has not yet arisen), one should diligently practice the Four Right Exertions (Samyakprahana, Four Right Efforts). Treatise says: Having previously cultivated the Mindfulnesses (Smṛtyupasthāna, Four Foundations of Mindfulness), one is already able to universally understand the distinctions between all categories of obstacles and antidotes. Now, in order to abandon the obstructing dharmas to be treated, and in order to cultivate the path that can treat them, one must diligently practice the Four Right Exertions. As the sutra says: 'For the sake of abandoning evil and unwholesome dharmas that have already arisen,' and so on, extensively explained. Having spoken about correcting the Right Exertions, we should now speak about cultivating the Supernatural Powers (ṛddhipāda, Four Bases of Supernatural Power). Verse says: Relying on abiding and capability, for the sake of accomplishing all things, eliminate the five faults, and diligently cultivate the Eight Abandoning Practices. Treatise says: Relying on the previously cultivated diligence of separation and accumulation, the mind is able to abide and become capable. In order to accomplish superior things, one should cultivate the Four Supernatural Powers, because they are the cause of accomplishing all desired superior things. 'Abiding' refers to the abiding of the mind, which is Samādhi (concentration). Therefore, the Four Supernatural Powers are spoken of after the Right Exertions. This capability refers to the ability to eliminate the five faults and cultivate the Eight Abandoning Practices. What are the five faults? Verse says: Laziness, forgetting the holy words, as well as lethargy and excitement, non-application and application, these five faults should be known. Treatise says: It should be known that lethargy (Styāna, torpor) and excitement (Auddhatya, agitation) are combined into one fault here. If one does not apply effort in order to eliminate lethargy and excitement, or if one applies effort again after having already eliminated lethargy and excitement, both are faults. In order to eliminate these five faults, one should cultivate the Eight Abandoning Practices. How are the characteristics of these Eight Practices established? Verse says: In order to abandon laziness, cultivate desire, diligence, faith, and ease, which are the support, the supported, as well as the cause and the effect. In order to eliminate the remaining four faults, cultivate mindfulness, wisdom, thought, and equanimity, remembering words, being aware of lethargy and excitement, subduing actions, and extinguishing the continuous flow. Treatise says: In order to eliminate laziness, cultivate the four abandoning practices: one, desire (Chanda, aspiration); two, diligence (Vyāyāma, effort); three, faith (Śraddhā, conviction); and four, ease (Praśrabdhi, tranquility). It should be known that they are, in order, the support, etc. The support refers to desire, because diligence relies on desire. The supported refers to diligence, because diligence arises relying on desire. The cause refers to faith, which is the proximate cause for the arising of the support (desire); if one has faith, one will have hope. The effect refers to ease, which is the proximate result produced by the supported (diligence); those who are diligent and energetic can attain superior Samādhi. In order to treat the latter four faults, cultivate the remaining four abandoning practices accordingly: one, mindfulness (Smṛti, awareness); two, wisdom (Prajñā, insight)

正知三思四舍。如次應知。即記言等。記言謂念能不忘境。記聖言故。覺沉掉者謂即正知。由念記言。便能隨覺惛沉掉舉二過失故。伏行謂思。由能隨覺沉掉失已。為欲伏除發起加行。滅等流者。謂彼沉掉既斷滅已。心便住舍平等而流。已說修神足。當說修五根。所修五根云何安立。頌曰。

已種順解脫　　復修五增上　謂欲行不忘　　不散亂思擇

論曰。由四神足心有堪能。順解脫分善根滿已。復應修習五種增上。一欲增上。二加行增上。三不忘境增上。四不散亂增上。五思擇增上。此五如次第即信等五根。已說修五根。當說修五力。何者五力次第云何。頌曰。

即損障名力　　因果立次第

論曰。即前所說信等五根。有勝勢用復說為力。謂能伏滅不信障等。亦不為彼所陵雜故。此五次第依因果立。以依前因引後果故。謂若決定信有因果。為得此果發勤精進。勤精進已便住正念。住正念已心則得定。心得定已能如實知。既如實知無事不辦。故此次第依因果立。如前所說。順解脫分既圓滿已復修五根。何位修習順抉擇分。為五根位五力位耶。頌曰。

順抉擇二二　　在五根五力

論曰。順抉擇分中暖頂二種在五根位。忍世第一法在五力位。已說修五力。當說修覺支。所修覺支云何安

【現代漢語翻譯】現代漢語譯本：正知、三思、四舍，應當依次瞭解。即是記言等。記言是指念能夠不忘記對境，因為能夠記住聖言的緣故。覺察沉沒和掉舉的人，就是指具有正知。因爲念能夠記住聖言，便能夠隨之覺察到惛沉和掉舉這兩種過失。伏行是指思，因為能夠隨之覺察到沉沒和掉舉的過失之後，爲了降伏和去除這些過失而發起加行。滅等流是指沉沒和掉舉斷滅之後，心便安住在舍的狀態，平等地流動。以上已經講述了修習四神足，接下來應當講述修習五根。所修習的五根應當如何安立呢？頌文說：『已種順解脫，復修五增上，謂欲行不忘，不散亂思擇。』論述：由於修習四神足，心具有堪能性，順解脫分（順向解脫的部分）的善根圓滿之後，應當進一步修習五種增上，即欲增上、加行增上、不忘境增上、不散亂增上、思擇增上。這五種增上依次對應信等五根。以上已經講述了修習五根，接下來應當講述修習五力。什麼是五力？它們的次第如何？頌文說：『即損障名力，因果立次第。』論述：前面所說的信等五根，具有殊勝的勢力作用，所以又被稱為力，即能夠降伏和滅除不信的障礙等，也不會被這些障礙所侵凌和混雜。這五力的次第是依據因果關係而建立的。因為依靠前面的因，才能引生後面的果。如果能夠確定地相信有因果，爲了獲得這個果，就會發起勤奮精進。勤奮精進之後，便能安住在正念之中。安住在正念之中，心就能獲得禪定。心獲得禪定之後，就能如實地瞭解真相。既然能夠如實地瞭解真相，就沒有什麼事情不能辦成。所以這五力的次第是依據因果關係而建立的。如前所述，順解脫分已經圓滿之後，再修習五根。那麼，在哪個階段修習順抉擇分（順向決定的部分）呢？是在五根位，還是在五力位呢？頌文說：『順抉擇二二，在五根五力。』論述：在順抉擇分中，暖位和頂位這兩種是在五根位修習的，忍位和世第一法位是在五力位修習的。以上已經講述了修習五力，接下來應當講述修習覺支。所修習的覺支應當如何安立呢？

【English Translation】 English version: 'Right Knowledge, Three Thoughts, Four Abandonments.' These should be understood in sequence. Namely, 'remembering words' and so on. 'Remembering words' means that mindfulness can remember the object, because it can remember the holy words. 'Those who perceive sinking and excitement' refers to having right knowledge. Because mindfulness can remember the words, it can then perceive the two faults of dullness and excitement. 'Subduing action' refers to thought. Because one can perceive the faults of sinking and excitement, one initiates effort to subdue and eliminate them. 'Extinguishing the outflow' means that after sinking and excitement have been extinguished, the mind abides in equanimity and flows evenly. Having discussed the cultivation of the four foundations of miraculous powers (catuḥ-ṛddhipāda), we should now discuss the cultivation of the five roots (pañcendriyāṇi). How are the five roots that are cultivated established? The verse says: 'Having planted the seeds of liberation, one cultivates the five superiorities, namely, desire, effort, non-forgetfulness, non-distraction, and discernment.' Commentary: Because the mind has the capacity due to the four foundations of miraculous powers, and the roots of virtue of the 'part leading to liberation' (anulomikī dharma) are fulfilled, one should further cultivate the five superiorities: superiority of desire (chanda-adhipati), superiority of effort (vīrya-adhipati), superiority of non-forgetfulness of the object (smṛti-adhipati), superiority of non-distraction (samādhi-adhipati), and superiority of discernment (prajñā-adhipati). These five superiorities correspond to the five roots of faith (śraddhā), and so on, in sequence. Having discussed the cultivation of the five roots, we should now discuss the cultivation of the five powers (pañca balāni). What are the five powers? What is their sequence? The verse says: 'That which harms obstacles is called power; the sequence is established by cause and effect.' Commentary: The five roots of faith, and so on, mentioned earlier, are also called powers because they have superior strength and function, namely, they can subdue and extinguish the obstacles of disbelief, and so on, and are not overwhelmed or mixed up by them. The sequence of these five is established based on cause and effect. Because relying on the preceding cause leads to the subsequent effect. If one firmly believes in cause and effect, one will generate diligent effort to obtain the result. Having made diligent effort, one will abide in right mindfulness. Abiding in right mindfulness, the mind will attain concentration. Having attained concentration, one can know things as they really are. Since one can know things as they really are, there is nothing that cannot be accomplished. Therefore, the sequence of these five powers is established based on cause and effect. As mentioned earlier, after the 'part leading to liberation' has been fulfilled, one cultivates the five roots. Then, at which stage does one cultivate the 'part leading to definite liberation' (nirvedha-bhāgīya)? Is it at the stage of the five roots or the stage of the five powers? The verse says: 'The two of the part leading to definite liberation are in the five roots and the five powers.' Commentary: Among the 'part leading to definite liberation', the two stages of 'warmth' (ūṣmagata) and 'peak' (mūrdhan) are cultivated in the stage of the five roots, while the stages of 'patience' (kṣānti) and 'highest worldly dharma' (laukikāgradharma) are cultivated in the stage of the five powers. Having discussed the cultivation of the five powers, we should now discuss the cultivation of the limbs of enlightenment (sapta bojjhaṅgāḥ). How are the limbs of enlightenment that are cultivated established?

立。頌曰。

覺支略有五　　謂所依自性　出離並利益　　及三無染支

論曰。此支助覺故名覺支。由此覺支位在見道。廣有七種。略為五支。一覺所依支。謂念。二覺自性支。謂擇法。三覺出離支。謂精進。四覺利益支。謂喜。五覺無染支。此復三種。謂安定舍。何故復說無染為三。頌曰。

由因緣所依　　自性義差別　故輕安定舍　　說為無染支

論曰。輕安即是無染因緣。粗重為因生諸雜染。輕安是彼近對治故。所依謂定自性即舍故。此無染義別有三。說修覺支已。當說修道支。所修道支云何安立。頌曰。

分別及誨示　　令他信有三　對治障亦三　　故道支成八

論曰。于修道位建立道支。故此道支廣八略四。一分別支。謂正見。此雖是世間而出世后得。由能分別見道位中自所證故。二誨示他支。謂正思惟正語一分等起。發言誨示他故。三令他信支。此有三種。謂正語正業正命。四對治障支。亦有三種。謂正精進正念正定。由此道支略四廣八。何緣后二各分為三。頌曰。

表見戒遠離　　令他深信受　對治本隨惑　　及自在障故

論曰。正語等三如次表已。見戒遠離令他信受。謂由正語論議抉擇令他信知。已有勝慧。由正業故不作邪業令他信知。已有凈戒

【現代漢語翻譯】現代漢語譯本：立。頌曰：

『覺支略有五，謂所依自性，出離並利益，及三無染支。』

論曰：此支助覺故名覺支。由此覺支位在見道。廣有七種。略為五支。一覺所依支，謂念（專注）。二覺自性支，謂擇法（辨別法義）。三覺出離支，謂精進（努力）。四覺利益支，謂喜（喜悅）。五覺無染支。此復三種，謂輕安、定、舍（平靜、專注、放下）。何故復說無染為三？頌曰：

『由因緣所依，自性義差別，故輕安定舍，說為無染支。』

論曰：輕安即是無染因緣。粗重為因生諸雜染。輕安是彼近對治故。所依謂定，自性即舍故。此無染義別有三。說修覺支已，當說修道支。所修道支云何安立？頌曰：

『分別及誨示，令他信有三，對治障亦三，故道支成八。』

論曰：于修道位建立道支。故此道支廣八略四。一分別支，謂正見（正確的見解）。此雖是世間而出世后得。由能分別見道位中自所證故。二誨示他支，謂正思惟（正確的思考）、正語（正確的言語）一分等起。發言誨示他故。三令他信支。此有三種，謂正語（正確的言語）、正業（正確的行為）、正命（正確的謀生方式）。四對治障支。亦有三種，謂正精進（正確的努力）、正念（正確的覺察）、正定（正確的禪定）。由此道支略四廣八。何緣后二各分為三？頌曰：

『表見戒遠離，令他深信受，對治本隨惑，及自在障故。』

論曰：正語等三如次表已，見戒遠離令他信受。謂由正語論議抉擇令他信知，已有勝慧。由正業故不作邪業令他信知，已有凈戒。

【English Translation】 English version: Established. A verse says:

'The limbs of enlightenment are briefly five, namely, the basis, self-nature, Renunciation and benefit, and the three undefiled limbs.'

Treatise says: These limbs assist enlightenment, hence they are called limbs of enlightenment. These limbs of enlightenment are located on the path of seeing (見道, Jian Dao). Broadly, there are seven types, but briefly, there are five limbs. First, the limb that is the basis of enlightenment, namely mindfulness (念, Nian). Second, the limb that is the self-nature of enlightenment, namely discrimination of dharmas (擇法, Ze Fa). Third, the limb of renunciation of enlightenment, namely diligence (精進, Jing Jin). Fourth, the limb of benefit of enlightenment, namely joy (喜, Xi). Fifth, the undefiled limb of enlightenment. This again has three types, namely tranquility, concentration, and equanimity (輕安, Qing An; 定, Ding; 舍, She). Why again speak of the undefiled as three? A verse says:

'Due to differences in cause, condition, basis, Self-nature, and meaning, therefore tranquility, concentration, and equanimity, Are spoken of as undefiled limbs.'

Treatise says: Tranquility is the cause and condition of being undefiled. Coarseness is the cause of generating various defilements. Tranquility is the near antidote to it. The basis is concentration, and the self-nature is equanimity. Therefore, this undefiled meaning is separately three. Having spoken of cultivating the limbs of enlightenment, we should speak of cultivating the limbs of the path. How are the limbs of the path to be cultivated established? A verse says:

'Discrimination and instruction, Causing others to believe are three, Antidotes to obstacles are also three, Therefore, the limbs of the path become eight.'

Treatise says: The limbs of the path are established in the position of cultivating the path. Therefore, these limbs of the path are broadly eight and briefly four. First, the limb of discrimination, namely right view (正見, Zheng Jian). Although this is worldly, it is obtained after exiting the world. Because it can discriminate what one has realized in the position of the path of seeing. Second, the limb of instructing others, namely right thought (正思惟, Zheng Si Wei), and a portion of right speech (正語, Zheng Yu) and so on, arising from speaking and instructing others. Third, the limb of causing others to believe. This has three types, namely right speech (正語, Zheng Yu), right action (正業, Zheng Ye), and right livelihood (正命, Zheng Ming). Fourth, the limb of antidotes to obstacles. There are also three types, namely right diligence (正精進, Zheng Jing Jin), right mindfulness (正念, Zheng Nian), and right concentration (正定, Zheng Ding). Therefore, these limbs of the path are briefly four and broadly eight. Why are the latter two each divided into three? A verse says:

'Expressing view, precepts, and detachment, Causes others to deeply believe and accept, Antidotes to fundamental and accompanying afflictions, And obstacles to freedom.'

Treatise says: The three, right speech and so on, successively express having already seen, precepts, and detachment, causing others to believe and accept. That is, through right speech, discussion, and determination, others are caused to know that one already has superior wisdom. Because of right action, not engaging in wrong actions causes others to know that one already has pure precepts.

。由正命故。應量應時如法乞求衣缽等物令他信。已有勝遠離。正精進等三如次對治本隨二煩惱及自在障。此所對治略有三種。一根本煩惱。謂修所斷。二隨煩惱。謂惛沉掉舉。三自在障。謂障所引勝品功德。此中正精進別能對治。初為對治彼勤修道故。正念別能對治。第二繫念安住止等相中。遠離惛沈及掉舉故。正定別能對治。第三依勝靜慮。速能引發諸神通等勝功德故。修治差別云何應知。頌曰。

有倒順無倒　　無倒有倒隨　無倒無倒隨　　是修治差別

論曰。此修對治略有三種。一有顛倒順無顛倒。二無顛倒有顛倒隨。三無顛倒無顛倒隨。如是三種修治差別。如次在異生有學無學位菩薩。二乘所修對治有差別相云何應知。頌曰。

菩薩所修習　　由所緣作意　證得殊勝故　　與二乘差別

論曰。聲聞獨覺以自相續身等為境而修對治。菩薩通以自他相續身等為境而修對治。聲聞獨覺于身等境。以無常等行相思惟而修對治。若諸菩薩于身等境。以無所得行相思惟而修對治。聲聞獨覺修念住等。但為身等速得離系。若諸菩薩修念住等。不為身等速得離系。但為證得無住涅槃。菩薩與二乘所修對治。由此三緣故而有差別。

修對治總義者。謂開覺修損減修瑩飾修發上修鄰近修。謂鄰近

【現代漢語翻譯】現代漢語譯本：由於正命（Sammyag-ajiva，八正道之一，指如法謀生）的緣故，應當適量適時地如法乞求衣缽等物，使他人產生信心。已經具有殊勝的遠離（指遠離煩惱）。正精進等三種修行方式，依次對治根本煩惱、隨煩惱以及自在障。此中所要對治的略有三種：一是根本煩惱，指的是修所斷的煩惱；二是隨煩惱，指的是惛沉和掉舉；三是自在障，指的是障礙產生殊勝功德的障礙。其中，正精進特別能夠對治第一種，因為爲了對治這些煩惱而勤奮修道。正念特別能夠對治第二種，因為繫念安住于止等狀態中，能夠遠離惛沉和掉舉。正定特別能夠對治第三種，因為依靠殊勝的靜慮，能夠迅速引發諸如神通等殊勝功德。修治的差別應該如何理解呢？頌文說：『有倒順無倒，無倒有倒隨，無倒無倒隨，是修治差別。』論述說：這種修治對治略有三種：一是有顛倒而順於無顛倒；二是無顛倒而有顛倒隨之；三是無顛倒而無顛倒隨之。這三種修治的差別，依次體現在異生（凡夫）、有學（正在學習的聖者）、無學（已完成學習的聖者）位的菩薩和二乘（聲聞乘和緣覺乘）所修的對治上。這些差別相應該如何理解呢？頌文說：『菩薩所修習，由所緣作意，證得殊勝故，與二乘差別。』論述說：聲聞和獨覺以自身相續的身等為對境而修對治。菩薩則既以自身相續的身等為對境，也以他人相續的身等為對境而修對治。聲聞和獨覺對於身等對境，以無常等行相進行思惟而修對治。而諸菩薩對於身等對境，則以無所得的行相進行思惟而修對治。聲聞和獨覺修習念住等，只是爲了自身等迅速獲得解脫。而諸菩薩修習念住等，不是爲了自身等迅速獲得解脫，而是爲了證得無住涅槃。菩薩與二乘所修的對治，由於這三種緣故而存在差別。修對治的總義是：開覺修、損減修、瑩飾修、發上修、鄰近修。所謂鄰近

【English Translation】 English version: Because of Right Livelihood (Sammyag-ajiva, one of the Eightfold Path, referring to earning a living in accordance with the Dharma), one should appropriately and timely request robes, alms bowls, and other necessities in a lawful manner, so as to inspire faith in others. One already possesses excellent detachment (referring to detachment from afflictions). Right Effort and the other two practices successively counteract the root afflictions, secondary afflictions, and the obstacles to freedom. What is to be counteracted here is roughly of three types: first, the root afflictions, referring to afflictions that are severed through cultivation; second, the secondary afflictions, referring to torpor and agitation; and third, the obstacles to freedom, referring to obstacles that hinder the arising of excellent qualities. Among these, Right Effort is particularly capable of counteracting the first type, because one diligently cultivates the path to counteract these afflictions. Right Mindfulness is particularly capable of counteracting the second type, because by focusing the mind and abiding in states of cessation, one can distance oneself from torpor and agitation. Right Concentration is particularly capable of counteracting the third type, because by relying on excellent meditative absorption, one can quickly bring forth excellent qualities such as supernormal powers. How should the differences in cultivation and purification be understood? The verse says: 『Having inverted following non-inverted, non-inverted having inverted following, non-inverted non-inverted following, these are the differences in cultivation and purification.』 The treatise says: This cultivation and counteraction are roughly of three types: first, having inversion and following non-inversion; second, non-inversion and having inversion following; third, non-inversion and non-inversion following. These three types of differences in cultivation are successively manifested in the counteractions cultivated by Bodhisattvas and the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) in the states of ordinary beings, those still learning (Saints in training), and those who have completed their learning (fully realized Saints). How should these differences be understood? The verse says: 『What Bodhisattvas cultivate, due to the object and mental activity, and because of attaining excellence, differs from the Two Vehicles.』 The treatise says: Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers) cultivate counteractions by taking their own continuum of body, etc., as the object. Bodhisattvas cultivate counteractions by taking both their own and others' continuums of body, etc., as the object. Sravakas and Pratyekabuddhas, with respect to the object of body, etc., cultivate counteractions by contemplating impermanence and other aspects. If Bodhisattvas, with respect to the object of body, etc., cultivate counteractions by contemplating the aspect of non-attainment. Sravakas and Pratyekabuddhas cultivate mindfulness, etc., only for the sake of quickly attaining liberation from the body, etc. If Bodhisattvas cultivate mindfulness, etc., not for the sake of quickly attaining liberation from the body, etc., but for the sake of attaining non-abiding Nirvana. The counteractions cultivated by Bodhisattvas and the Two Vehicles differ due to these three reasons. The general meaning of cultivating counteractions is: awakening cultivation, diminishing cultivation, embellishing cultivation, developing superior cultivation, and proximate cultivation. What is meant by proximate

見道故。證入修增勝修初位修中位修后位修有上修無上修謂所緣作意至得殊勝。

辯修分位品第五

已說修對治。修分位云何。頌曰。

所說修對治　　分位有十八　謂因入行果　　作無作殊勝　上無上解行　　入出離記說　灌頂及證得　　勝利成所作

論曰。如前所說修諸對治。差別分位有十八種。一因位。謂住種性補特伽羅。二入位。謂已發心。三加行位。謂發心已未得果證。四果位。謂已得果。五有所作位。謂住有學。六無所作位。謂住無學。七殊勝位。謂已成就諸神通等殊勝功德。八有上位。謂超聲聞等已入菩薩地。九無上位。謂已成佛。從此以上無勝位故。十勝解行位。謂勝解行地一切菩薩。十一證入位。謂極喜地。十二出離位。謂次六地。十三受記位。謂第八地。十四辯說位。謂第九地。十五灌頂位。謂第十地。十六證得位。謂佛法身。十七勝利位。謂受用身。十八成所作位。謂變化身。此諸分位差別雖多應知。略說但有三種。其三者何頌曰。

應知法界中　　略有三分位　不凈凈不凈　　清凈隨所應

論曰。于真法界位略有三。隨其所應攝前諸位。一不凈位。謂從因位乃至加行。二凈不凈位。謂有學位。三清凈位。謂無學位。云何應知依前諸位差別建立補特

【現代漢語翻譯】現代漢語譯本：因為見道，所以證入修習，增勝修習的初位、中位、后位，有上修習和無上修習，指的是所緣作意直至獲得殊勝的境界。

辯修分位品第五

已經說了修習的對治。修習的分位是怎樣的呢？頌文說：

所說修對治，分位有十八，謂因入行果，作無作殊勝，上無上解行，入出離記說，灌頂及證得，勝利成所作。

論述：如前面所說的修習各種對治，差別分位有十八種。第一是因位，指的是安住于種性的補特伽羅（pudgala，人）。第二是入位，指的是已經發菩提心。第三是加行位，指的是發心之後還沒有得到果證。第四是果位，指的是已經得到果。第五是有所作位，指的是安住在有學位。第六是無所作位，指的是安住在無學位。第七是殊勝位，指的是已經成就各種神通等殊勝功德。第八是有上位，指的是超越聲聞等，已經進入菩薩地。第九是無上位，指的是已經成佛。因為從此以上沒有更殊勝的位次了。第十是勝解行位，指的是勝解行地的一切菩薩。第十一是證入位，指的是極喜地。第十二是出離位，指的是接下來的六地。第十三是受記位，指的是第八地。第十四是辯說位，指的是第九地。第十五是灌頂位，指的是第十地。第十六是證得位，指的是佛法身。第十七是勝利位，指的是受用身。第十八是成所作位，指的是變化身。這些分位的差別雖然很多，應當知道，概括來說只有三種。是哪三種呢？頌文說：

應知法界中，略有三分位，不凈凈不凈，清凈隨所應。

論述：在真法界中，位次概括來說有三種。根據情況包含前面的各種位次。第一是不凈位，指的是從因位乃至加行位。第二是凈不凈位，指的是有學位。第三是清凈位，指的是無學位。應當如何知道根據前面各種位次的差別建立補特伽羅（pudgala，人）呢？

【English Translation】 English version: Because of seeing the path, one enters into cultivation, increasing and excelling in the initial, middle, and final stages of cultivation, as well as superior and unsurpassed cultivation, referring to the object of attention until attaining extraordinary states.

Chapter Five: Distinguishing the Stages of Cultivation

The antidotes to cultivation have been discussed. What are the stages of cultivation? The verse says:

The mentioned antidotes to cultivation, have eighteen stages, namely cause, entry, practice, fruit, with action, without action, extraordinary, superior, unsurpassed, understanding and practice, entry, departure, prediction, explanation, empowerment, and attainment, victory, and accomplishment.

Treatise: As previously mentioned, the various antidotes to cultivation have eighteen kinds of differentiated stages. The first is the stage of cause, referring to a person (pudgala) abiding in their inherent nature. The second is the stage of entry, referring to one who has already generated the aspiration for enlightenment. The third is the stage of application, referring to one who has generated the aspiration but has not yet attained the fruit of realization. The fourth is the stage of fruit, referring to one who has already attained the fruit. The fifth is the stage of having something to do, referring to one abiding in the stage of learning. The sixth is the stage of having nothing to do, referring to one abiding in the stage of no more learning. The seventh is the stage of extraordinary, referring to one who has already accomplished various extraordinary merits such as supernatural powers. The eighth is the stage of superior, referring to one who has surpassed the Hearers and others, and has already entered the Bodhisattva grounds. The ninth is the stage of unsurpassed, referring to one who has already become a Buddha, because there is no more superior stage beyond this. The tenth is the stage of understanding and practice, referring to all Bodhisattvas in the stage of understanding and practice. The eleventh is the stage of entry, referring to the Joyful Ground. The twelfth is the stage of departure, referring to the following six grounds. The thirteenth is the stage of prediction, referring to the eighth ground. The fourteenth is the stage of explanation, referring to the ninth ground. The fifteenth is the stage of empowerment, referring to the tenth ground. The sixteenth is the stage of attainment, referring to the Dharma Body of the Buddha. The seventeenth is the stage of victory, referring to the Enjoyment Body. The eighteenth is the stage of accomplishment, referring to the Transformation Body. Although there are many differences in these stages, it should be known that, broadly speaking, there are only three kinds. What are these three kinds? The verse says:

It should be known that within the Dharma Realm, there are broadly three stages: impure, pure and impure, and pure, according to what is appropriate.

Treatise: In the True Dharma Realm, there are broadly three stages. According to the circumstances, they encompass the previous various stages. The first is the impure stage, referring to the stages from the cause up to the stage of application. The second is the pure and impure stage, referring to the stage of learning. The third is the pure stage, referring to the stage of no more learning. How should it be known that the establishment of persons (pudgala) is based on the differences in the previous various stages?

伽羅。頌曰。

依前諸位中　　所有差別相　隨所應建立　　諸補特伽羅

論曰。應知依前諸位別相。如應建立補特伽羅。謂此住種性。此已發心等。

修分位總義者。謂堪能位即種性位。發趣位即入加行位。不凈位凈不凈位。清凈位有莊嚴位遍滿位。謂遍滿十地故無上位。

辯中邊論卷中大正藏第 31 冊 No. 1600 辯中邊論

辯中邊論卷下

世親菩薩造

大唐三藏法師玄奘奉　詔譯

辯得果品第六

已辯修位。得果云何。頌曰。

器說為異熟　　力是彼增上　愛樂增長凈　　如次即五果

論曰。器謂隨順善法。異熟力。謂由彼器增上力。令諸善法成上品性。愛樂謂先世數修善力。今世于善法深生愛樂。增長謂現在數修善力。令所修善根速得圓滿。凈謂障斷得永離系。此五如次即是五果。一異熟果。二增上果。三等流果。四士用果。五離系果。複次頌曰。

復略說余果　　後後初數習　究竟順障滅　　離勝上無上

論曰。略說余果差別有十。一後後果。謂因種性得發心果如是等果展轉應知。二最初果。謂最初證出世間法。三數習果。謂從此後諸有學位。四究竟果。謂無學法。五隨順果。謂因漸次應知。即是後後

【現代漢語翻譯】現代漢語譯本：伽羅（Kala）。頌曰：

依前諸位中　　所有差別相　隨所應建立　　諸補特伽羅（Pudgala，人）

論曰：應知依據前面各個階段的差別相，相應地建立補特伽羅（Pudgala，人），即此人安住于某種姓（種性，Gotra），此人已發起菩提心等等。

修習階段的總義是：堪能位即是種性位（種性位，Gotra）；發趣位即是進入加行位；不凈位、凈不凈位；清凈位有莊嚴位、遍滿位，遍滿十地，所以沒有更高的階段。

《辯中邊論》卷中　　大正藏第 31 冊 No. 1600 《辯中邊論》

《辯中邊論》卷下

世親菩薩造

大唐三藏法師玄奘奉　詔譯

辯得果品第六

已經辨析了修習的階段，獲得果位是怎樣的呢？頌曰：

器說為異熟　　力是彼增上　愛樂增長凈　　如次即五果

論曰：器，是指隨順善法的異熟力。由這個『器』的增上力，使各種善法成為上品。愛樂，是指前世多次修習善法的力量，今世對於善法深深地產生愛樂。增長，是指現在多次修習善法的力量，使所修習的善根迅速得到圓滿。凈，是指斷除障礙而永遠脫離束縛。這五種依次就是五種果：一、異熟果（Vipaka-phala）；二、增上果（Adhipati-phala）；三、等流果（Nisyanda-phala）；四、士用果（Purusakara-phala）；五、離系果（Visamyoga-phala）。複次，頌曰：

復略說余果　　後後初數習　究竟順障滅　　離勝上無上

論曰：簡略地說，其餘的果的差別有十種：一、後後果，是指因種性（種性，Gotra）而得到發菩提心（發菩提心，Bodhicitta）的果，像這樣的果應該輾轉了解。二、最初果，是指最初證得出世間法。三、數習果，是指從此以後的各種有學位。四、究竟果，是指無學法。五、隨順果，是指因漸次而產生的果，應該瞭解為後後。

【English Translation】 English version: Kala. Verse:

According to the previous positions, all the differences Establish the Pudgalas (Pudgala, person) accordingly

Treatise: It should be known that according to the different characteristics of the previous positions, Pudgalas (Pudgala, person) should be established accordingly, that is, this person dwells in a certain Gotra (Gotra, lineage), this person has aroused Bodhicitta (Bodhicitta, the aspiration for enlightenment), and so on.

The general meaning of the stages of practice is: the capable position is the Gotra position (Gotra, lineage); the initiating position is the entering of the application stage; the impure position, the pure and impure position; the pure position has the adorned position, the pervasive position, which pervades the ten Bhumis (Bhumis, stages), so there is no higher stage.

Madhyantavibhaga-bhasya, Volume Middle Taisho Tripitaka Volume 31 No. 1600 Madhyantavibhaga-bhasya

Madhyantavibhaga-bhasya, Volume Lower

By Vasubandhu Bodhisattva

Translated by Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Order

Chapter Six on Discriminating the Attainment of Fruits

The stages of practice have been discussed. How is the attainment of fruits? Verse:

The vessel is said to be Vipaka (Vipaka-phala, result of actions), the power is its Adhipati (Adhipati-phala, dominant cause) Love and joy increase purity, in that order, these are the five fruits

Treatise: 'Vessel' refers to the Vipaka-phala (Vipaka-phala, result of actions) that accords with wholesome dharmas. The Adhipati-phala (Adhipati-phala, dominant cause) is the power of that 'vessel', which causes all wholesome dharmas to become superior. 'Love and joy' refers to the power of repeatedly cultivating wholesome deeds in previous lives, which causes deep love and joy for wholesome dharmas in this life. 'Increase' refers to the power of repeatedly cultivating wholesome deeds in the present life, which causes the wholesome roots cultivated to quickly attain perfection. 'Purity' refers to the severance of obstacles and the eternal liberation from bondage. These five, in that order, are the five fruits: 1. Vipaka-phala (Vipaka-phala, result of actions); 2. Adhipati-phala (Adhipati-phala, dominant cause); 3. Nisyanda-phala (Nisyanda-phala, result of acting in accordance with the cause); 4. Purusakara-phala (Purusakara-phala, result of effort); 5. Visamyoga-phala (Visamyoga-phala, result of separation). Furthermore, verse:

Again, briefly speaking of other fruits, the later, the first, repeated practice Ultimate, in accordance with the destruction of obstacles, separation, superior, unsurpassed

Treatise: Briefly speaking, there are ten kinds of differences in the remaining fruits: 1. The subsequent fruit, which refers to obtaining the fruit of arousing Bodhicitta (Bodhicitta, the aspiration for enlightenment) from the Gotra (Gotra, lineage) of the cause, and such fruits should be understood in turn. 2. The initial fruit, which refers to the initial realization of supramundane dharmas. 3. The fruit of repeated practice, which refers to the various stages of learning from then on. 4. The ultimate fruit, which refers to the state of no more learning. 5. The conforming fruit, which refers to the fruit arising from gradual causes, which should be understood as the later ones.

果攝。六障滅果。謂能斷道即最初果。能滅障故說為障滅。七離系果。謂即數習及究竟果。學無學位如次遠離煩惱系故。八殊勝果。謂神通等殊勝功德。九有上果。謂菩薩地。超出余乘未成佛故。十無上果。謂如來地。此上更無餘勝法故。此中所說后六種果。即究竟等前四差別。如是諸果但是略說。若廣說即無量果總義者。謂攝受故。差別故。宿習故。後後引發故。標故。釋故。此中攝受者。謂五果。差別者。謂余果。宿習者。謂異熟果。後後引發者。謂餘四果。標者謂後後等四果。釋者謂隨順等六果。分別前四果故。

辯無上乘品第七

已辯得果。無上乘今當說。頌曰。

總由三無上　　說為無上乘　謂正行所緣　　及修證無上

論曰。此大乘中總由三種無上義故名無上乘。三無上者。一正行無上。二所緣無上。三修證無上。此中正行無上者。謂十波羅蜜多行。此正行相云何應知。頌曰。

正行有六種　　謂最勝作意　隨法離二邊　　差別無差別

論曰。即於十種波羅蜜多隨修差別有六正行。一最勝正行。二作意正行。三隨法正行。四離二邊正行。五差別正行。六無差別正行。最勝正行。其相云何。頌曰。

最勝有十二　　謂廣大長時　依處及無盡　　無間無難性　

【現代漢語翻譯】現代漢語譯本：果攝：第六，滅果。指的是斷除障礙的道，也就是最初的果。因為能夠滅除障礙，所以稱為障滅。第七，離系果。指的是數習果和究竟果。學習者和無學者依次遠離煩惱的束縛。第八，殊勝果。指的是神通等殊勝的功德。第九，有上果。指的是菩薩地（Bodhisattva-bhūmi），因為超越了其他乘，但尚未成佛。第十，無上果。指的是如來地（Tathāgata-bhūmi），因為沒有比這更高的殊勝之法。這裡所說的后六種果，實際上是究竟果等前四種果的差別。這些果只是簡略的說法，如果廣說，則有無量的果。總的意義在於：攝受的緣故，差別的緣故，宿習的緣故，後後引發的緣故，標示的緣故，解釋的緣故。其中攝受指的是五果，差別指的是其餘的果，宿習指的是異熟果，後後引發指的是其餘四果，標示指的是後後等四果，解釋指的是隨順等六果，這是爲了分別前四果的緣故。

辯無上乘品第七

已經辯論了得果，現在應當說無上乘。頌文說：總由三無上，說為無上乘，謂正行所緣，及修證無上。論述：這大乘（Mahāyāna）中，總由三種無上的意義，所以稱為無上乘。三種無上是：第一，正行無上；第二，所緣無上；第三，修證無上。其中正行無上，指的是十波羅蜜多（paramita）行。這正行的相貌應當如何理解呢？頌文說：正行有六種，謂最勝作意，隨法離二邊，差別無差別。論述：對於十種波羅蜜多，隨著修習的差別，有六種正行。第一，最勝正行；第二，作意正行；第三，隨法正行；第四，離二邊正行；第五，差別正行；第六，無差別正行。最勝正行，它的相貌如何呢？頌文說：最勝有十二，謂廣大長時，依處及無盡，無間無難性，

【English Translation】 English version: Fruit Category: Sixth, the Extinction Fruit. This refers to the path that cuts off obstacles, which is the initial fruit. Because it can extinguish obstacles, it is called Obstacle Extinction. Seventh, the Detachment Fruit. This refers to the Fruit of Repeated Practice and the Ultimate Fruit. Learners and non-learners gradually distance themselves from the bonds of afflictions. Eighth, the Superior Fruit. This refers to superior merits such as supernormal powers. Ninth, the Supreme Fruit. This refers to the Bodhisattva-bhūmi (Bodhisattva Ground), because it surpasses other vehicles but has not yet attained Buddhahood. Tenth, the Unsurpassed Fruit. This refers to the Tathāgata-bhūmi (Tathagata Ground), because there is no more superior Dharma beyond this. The latter six fruits mentioned here are actually distinctions of the first four fruits, such as the Ultimate Fruit. These fruits are just briefly stated; if explained extensively, there would be immeasurable fruits. The general meaning lies in: the reason for embracing, the reason for distinction, the reason for past habits, the reason for subsequent arising, the reason for indication, and the reason for explanation. Among them, embracing refers to the five fruits, distinction refers to the remaining fruits, past habits refer to the fruition fruit, subsequent arising refers to the remaining four fruits, indication refers to the latter four fruits, and explanation refers to the six fruits such as compliance, which is for the sake of distinguishing the first four fruits.

Chapter Seven: Discriminating the Unsurpassed Vehicle

Having discussed the attainment of fruits, now we should discuss the Unsurpassed Vehicle. The verse says: The Unsurpassed Vehicle is named due to three unsurpassables, namely unsurpassed right practice, object of focus, and cultivation and realization. Commentary: In this Mahāyāna (Great Vehicle), it is called the Unsurpassed Vehicle because of the three unsurpassed meanings. The three unsurpassables are: first, unsurpassed right practice; second, unsurpassed object of focus; third, unsurpassed cultivation and realization. Among them, unsurpassed right practice refers to the practice of the ten pāramitās (perfections). How should the characteristics of this right practice be understood? The verse says: Right practice has six types, namely supreme intention, mindfulness, following the Dharma,離遠離二邊departing from the two extremes, distinction, and non-distinction. Commentary: Regarding the ten pāramitās, depending on the differences in practice, there are six types of right practice. First, supreme right practice; second, mindful right practice; third, right practice of following the Dharma; fourth, right practice of departing from the two extremes; fifth, right practice of distinction; sixth, right practice of non-distinction. What is the characteristic of supreme right practice? The verse says: The supreme has twelve aspects, namely vastness, long duration, basis, inexhaustibility, uninterruptedness, and absence of difficulty,

自在攝發起　　得等流究竟　由斯說十度　　名波羅蜜多

論曰。最勝正行有十二種。一廣大最勝。二長時最勝。三依處最勝。四無盡最勝。五無間最勝。六無難最勝。七自在最勝。八攝受最勝。九發起最勝。十至得最勝。十一等流最勝。十二究竟最勝。此中廣大最勝者。終不欣樂一切世間富樂自在。志高遠故。長時最勝者。三無數劫熏習成故。依處最勝者。普為利樂一切有情為依處故。無盡最勝者。迴向無上正等菩提無窮盡故。無間最勝者。由得自他平等勝解。于諸有情發起施等波羅蜜多。速圓滿故。無難最勝者。於他有情所修善法但深隨喜。令自施等波羅蜜多速圓滿故。自在最勝者。由虛空藏等三摩地力。令所修施等速圓滿故。攝受最勝者。無分別智之所攝受。能令施等極清凈故。發起最勝者。在勝解行地最上品忍中。至得最勝者。在極喜地。等流最勝者。在次八地。究竟最勝者。在第十地及佛地中。菩薩如來因果滿故。由施等十波羅蜜多。皆有如斯十二最勝。是故皆得到彼岸名。何等名為十到彼岸。頌曰。

十波羅蜜多　　謂施戒安忍　精進定般若　　方便願力智

論曰。此顯施等十度別名。施等云何各別作業。頌曰。

饒益不害受　　增德能入脫　無盡常起定　　受用成熟他

【現代漢語翻譯】現代漢語譯本自在攝發起，得等流究竟，由斯說十度，名波羅蜜多。論曰：最勝正行有十二種。一、廣大最勝；二、長時最勝；三、依處最勝；四、無盡最勝；五、無間最勝；六、無難最勝；七、自在最勝；八、攝受最勝；九、發起最勝；十、至得最勝；十一、等流最勝；十二、究竟最勝。此中廣大最勝者，終不欣樂一切世間富樂自在，志高遠故。長時最勝者，三無數劫熏習成故。依處最勝者，普為利樂一切有情為依處故。無盡最勝者，迴向無上正等菩提無窮盡故。無間最勝者，由得自他平等勝解，于諸有情發起施等波羅蜜多（Pāramitā，到彼岸），速圓滿故。無難最勝者，於他有情所修善法但深隨喜，令自施等波羅蜜多（Pāramitā，到彼岸）速圓滿故。自在最勝者，由虛空藏等三摩地力，令所修施等速圓滿故。攝受最勝者，無分別智之所攝受，能令施等極清凈故。發起最勝者，在勝解行地最上品忍中。至得最勝者，在極喜地。等流最勝者，在次八地。究竟最勝者，在第十地及佛地中，菩薩如來因果滿故。由施等十波羅蜜多（Pāramitā，到彼岸），皆有如斯十二最勝，是故皆得到彼岸名。何等名為十到彼岸？頌曰：十波羅蜜多（Pāramitā，到彼岸），謂施、戒、安忍、精進、定、般若（Prajñā，智慧），方便、愿、力、智。論曰：此顯施等十度別名。施等云何各別作業？頌曰：饒益、不害、受，增德、能入、脫，無盡、常起、定，受用、成熟他。

【English Translation】 English version Freely gathering and initiating, attaining the ultimate of equal flow, therefore, the ten perfections are spoken of, named Pāramitā (Perfection). Treatise says: There are twelve kinds of supreme righteous conduct. First, the supreme of vastness; second, the supreme of long duration; third, the supreme of reliance; fourth, the supreme of inexhaustibility; fifth, the supreme of uninterruptedness; sixth, the supreme of no difficulty; seventh, the supreme of freedom; eighth, the supreme of gathering; ninth, the supreme of initiating; tenth, the supreme of attainment; eleventh, the supreme of equal flow; twelfth, the supreme of ultimate completion. Among these, the supreme of vastness is that one never rejoices in all worldly wealth and freedom, because one's aspiration is lofty and far-reaching. The supreme of long duration is because of the accumulation of countless kalpas (aeons) of cultivation. The supreme of reliance is because one universally takes benefiting and delighting all sentient beings as the basis. The supreme of inexhaustibility is because one dedicates to unsurpassed, complete, and perfect Bodhi (Enlightenment), which is inexhaustible. The supreme of uninterruptedness is because, having attained the supreme understanding of equality between oneself and others, one initiates giving and other Pāramitās (Perfections) for all sentient beings, quickly fulfilling them. The supreme of no difficulty is because one deeply rejoices in the virtuous deeds cultivated by other sentient beings, enabling one's own giving and other Pāramitās (Perfections) to be quickly fulfilled. The supreme of freedom is because, through the power of Samādhi (Concentration) such as the Treasury of Space, one enables the giving and other practices one cultivates to be quickly fulfilled. The supreme of gathering is because it is gathered by non-discriminating wisdom, which enables giving and other practices to be extremely pure. The supreme of initiating is in the highest level of forbearance in the stage of understanding and practice. The supreme of attainment is in the stage of extreme joy. The supreme of equal flow is in the subsequent eight stages. The supreme of ultimate completion is in the tenth stage and the Buddha stage, because the causes and effects of Bodhisattvas and Tathāgatas (Thus Come Ones) are fulfilled. Because the ten Pāramitās (Perfections) such as giving all have these twelve supremes, therefore, all attain the name of 'gone to the other shore'. What are the ten that are called 'gone to the other shore'? Verse says: The ten Pāramitās (Perfections) are giving, morality, patience, diligence, concentration, Prajñā (Wisdom), skillful means, vows, power, and knowledge. Treatise says: This reveals the separate names of the ten perfections such as giving. How do giving and the others each perform their respective functions? Verse says: Benefiting, non-harming, receiving, increasing virtue, enabling entry, liberation, inexhaustible, constantly arising, concentration, enjoyment, maturing others.

論曰。此顯施等十到彼岸各別事業。如次應知。謂諸菩薩由佈施波羅蜜多故。于諸有情普能饒益。由凈戒波羅蜜多故。于諸有情不為損害。由安忍波羅蜜多。故他損害時深能忍。受由精進波羅蜜多故。增長功德。由靜慮波羅蜜多故。起神通等能引有情令入正法。由般若波羅蜜多故。能正教授教誡有情令得解脫。由方便善巧波羅蜜多故。迴向無上正等菩提。能令施等功德無盡。由愿波羅蜜多故。攝受隨順施等勝生。一切生中恒得值佛。恭敬供養常起施等。由力波羅蜜多故。具足思擇修習二力伏滅諸障。能令施等常決定轉。由智波羅蜜多故。離如聞言諸法迷謬。受用施等增上法樂。無倒成熟一切有情。如是已說最勝正行。作意正行其相云何。頌曰。

菩薩以三慧　　恒思惟大乘　如所施設法　　名作意正行

論曰。若諸菩薩以聞思修所成妙慧。數數作意思惟大乘。依佈施等如所施設契經等法。如是名為作意正行。此諸菩薩以三妙慧思惟大乘有何功德。頌曰。

此增長善界　　入義及事成

論曰。聞所成慧思惟大乘。能令善根界得增長思所成慧思惟大乘。能正悟入所聞實義。修所成慧思惟大乘。能令所求事業成滿。謂能趣入修治地故。作意正行有何助伴。頌曰。

此助伴應知　　即十種法行

【現代漢語翻譯】現代漢語譯本：論中說，這顯示了佈施等十種到彼岸（Paramita，意為達到彼岸）各自不同的事業，應當依次瞭解。菩薩因為佈施波羅蜜多（Dāna-pāramitā，意為佈施的完美）的緣故，普遍能夠饒益一切有情（Sattvas，意為眾生）。因為凈戒波羅蜜多（Śīla-pāramitā，意為戒律的完美）的緣故，不會對一切有情造成損害。因為安忍波羅蜜多（Kṣānti-pāramitā，意為忍耐的完美）的緣故，當他人損害時能夠深深地忍受。因為精進波羅蜜多（Vīrya-pāramitā，意為精進的完美）的緣故，增長功德。因為靜慮波羅蜜多（Dhyāna-pāramitā，意為禪定的完美）的緣故，生起神通等，能夠引導有情進入正法。因為般若波羅蜜多（Prajñā-pāramitā，意為智慧的完美）的緣故，能夠正確地教授、教誡有情，使他們得到解脫。因為方便善巧波羅蜜多（Upāya-kauśalya-pāramitā，意為方便善巧的完美）的緣故，迴向于無上正等菩提（Anuttarā-samyak-saṃbodhi，意為無上正等覺悟），能夠使佈施等功德沒有窮盡。因為愿波羅蜜多（Praṇidhāna-pāramitā，意為願力的完美）的緣故，攝受隨順佈施等殊勝的果報，一切生中恒常能夠遇到佛，恭敬供養，常常發起佈施等行為。因為力波羅蜜多（Bala-pāramitā，意為力量的完美）的緣故，具足思擇和修習兩種力量，降伏消滅各種障礙，能夠使佈施等行為常常堅定地進行。因為智波羅蜜多（Jñāna-pāramitā，意為智慧的完美）的緣故，遠離像聽別人說的那樣對諸法的迷惑，受用佈施等增上的法樂，沒有顛倒地成熟一切有情。像這樣已經說了最殊勝的正行，作意正行（Manasikāra-samyakpratipatti，意為如理作意的正確修行）的相狀是怎樣的呢？頌說：

『菩薩以三慧，恒思惟大乘，如所施設法，名作意正行。』

論中說，如果各位菩薩用聽聞、思惟、修習所成就的微妙智慧，常常作意思惟大乘，依靠佈施等像所施設的契經等法，像這樣就叫做作意正行。這些菩薩用三種微妙的智慧思惟大乘有什麼功德呢？頌說：

『此增長善界，入義及事成。』

論中說，聽聞所成就的智慧思惟大乘，能夠使善根的範圍得到增長；思惟所成就的智慧思惟大乘，能夠正確地領悟所聽聞的真實意義；修習所成就的智慧思惟大乘，能夠使所追求的事業圓滿成就，是指能夠趣入修治菩薩地。作意正行有什麼助伴呢？頌說：

『此助伴應知，即十種法行。』

【English Translation】 English version: The treatise states that this reveals the distinct activities of the ten Pāramitās (perfections, meaning 'to the other shore') such as giving, which should be understood in order. Because of the Dāna-pāramitā (perfection of giving), Bodhisattvas are universally able to benefit all sentient beings (Sattvas). Because of the Śīla-pāramitā (perfection of ethical conduct), they do not harm any sentient beings. Because of the Kṣānti-pāramitā (perfection of patience), they can deeply endure when others harm them. Because of the Vīrya-pāramitā (perfection of diligence), they increase merit. Because of the Dhyāna-pāramitā (perfection of meditation), they generate supernormal powers and so on, which can lead sentient beings to enter the true Dharma. Because of the Prajñā-pāramitā (perfection of wisdom), they can correctly teach and instruct sentient beings, enabling them to attain liberation. Because of the Upāya-kauśalya-pāramitā (perfection of skillful means), they dedicate their merit to Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), enabling the merit of giving and so on to be inexhaustible. Because of the Praṇidhāna-pāramitā (perfection of vows), they receive and accord with the superior rebirths resulting from giving and so on, constantly encountering the Buddha in all lives, reverently making offerings, and always initiating acts of giving and so on. Because of the Bala-pāramitā (perfection of strength), they possess the two powers of reflection and cultivation, subduing and eliminating all obstacles, enabling giving and so on to always proceed decisively. Because of the Jñāna-pāramitā (perfection of knowledge), they are free from the delusion regarding phenomena that comes from merely hearing about them, enjoying the superior Dharma bliss of giving and so on, and flawlessly maturing all sentient beings. Having thus spoken of the most supreme right practice, what is the nature of Manasikāra-samyakpratipatti (right practice of mental engagement)? The verse says:

'Bodhisattvas constantly contemplate the Mahāyāna with the three wisdoms, according to the Dharma as it is taught; this is called right practice of mental engagement.'

The treatise states that if Bodhisattvas constantly engage their minds in contemplating the Mahāyāna with the wonderful wisdoms attained through hearing, thinking, and meditating, relying on the sutras and other teachings as they are taught regarding giving and so on, this is called right practice of mental engagement. What merit do these Bodhisattvas gain by contemplating the Mahāyāna with the three wonderful wisdoms? The verse says:

'This increases the realm of goodness, enables entry into the meaning, and accomplishes affairs.'

The treatise states that contemplating the Mahāyāna with the wisdom attained through hearing enables the realm of good roots to increase; contemplating the Mahāyāna with the wisdom attained through thinking enables correct understanding and entry into the true meaning of what has been heard; contemplating the Mahāyāna with the wisdom attained through meditation enables the complete accomplishment of the affairs sought, meaning the ability to enter and cultivate the Bodhisattva grounds. What are the aids to right practice of mental engagement? The verse says:

'It should be known that the aids to this are the ten Dharmic practices.'

論曰。應知如是作意正行。由十法行之所攝受。何等名為十種法行。頌曰。

謂書寫供養　　施他聽披讀　受持正開演　　諷誦及思修

論曰。於此大乘有十法行。一書寫。二供養。三施他。四若他誦讀專心諦聽。五自披讀。六受持。七正為他開演文義。八諷誦九思惟。十修習行。十法行。獲幾所福。頌曰。

行十法行者　　獲福聚無量

論曰。修行如是十種法行。所獲福聚其量無邊。何故但于大乘經等說修法行獲最大果。于聲聞乘不如是說。頌曰。

勝故無盡故　　由攝他不息

論曰。於此大乘修諸法行。由二緣故獲最大果。一最勝故。二無盡故。由能攝益他諸有情。是故大乘說為最勝。由雖證得無餘涅槃。利益他事而恒不息。是故大乘說為無盡。如是已說作意正行。隨法正行其相云何。頌曰。

隨法行二種　　謂諸無散亂　無顛倒轉變　　諸菩薩應知

論曰。隨法正行略有二種。一無散亂轉變。二無顛倒轉變。菩薩於此應正了知。此中六種散亂無故。名無散亂。六散亂者。一自性散亂。二外散亂。三內散亂。四相散亂。五粗重散亂。六作意散亂。此六種相云何應知。頌曰。

出定于境流　　味沉掉矯示　我執心下劣　　諸智者應知

論曰。此

【現代漢語翻譯】現代漢語譯本：論中說：應當知道，像這樣的作意正行，是由十種法行所攝受的。什麼叫做十種法行呢？頌文說：『所謂書寫和供養，施捨他人聽聞法，披閱和讀誦經典，受持，正確地為他人開演文義，諷誦以及思維和修習。』論中說：在這大乘佛法中，有十種法行。一是書寫，二是供養，三是施捨他人，四是如果他人誦讀就專心諦聽，五是自己披閱讀誦，六是受持，七是正確地為他人開演經文的意義，八是諷誦，九是思惟，十是修習。這十種法行，能獲得多少福報呢？頌文說：『修行這十種法行的人，獲得的福德聚集是無量的。』論中說：修行像這樣的十種法行，所獲得的福德聚集，其數量是無邊無際的。為什麼只在大乘經典等中說修行法行能獲得最大的果報，而在聲聞乘中卻不這樣說呢？頌文說：『因為殊勝的緣故，因為無盡的緣故，由於攝受他人而不停息。』論中說：在這大乘佛法中修行各種法行，由於兩種緣故能獲得最大的果報。一是由於最殊勝的緣故，二是因為無有窮盡的緣故。由於能夠攝受利益其他的有情眾生，所以說大乘佛法是最殊勝的。由於即使證得了無餘涅槃（nirvana，佛教術語，指完全的寂滅狀態），利益他人的事業卻恒常不會停息，所以說大乘佛法是無有窮盡的。像這樣已經說完了作意正行，那麼隨法正行（anudhamma-patipada，佛教術語，指隨順佛法的修行）的相狀又是怎樣的呢？頌文說：『隨法行有兩種，就是沒有散亂，沒有顛倒和轉變，各位菩薩（bodhisattva，佛教術語，指立志成佛的修行者）應當知曉。』論中說：隨法正行大致有兩種。一是沒有散亂的轉變，二是沒有顛倒的轉變。菩薩對此應當正確地瞭解。這裡面六種散亂沒有了，就叫做沒有散亂。六種散亂是：一是自性散亂，二是外散亂，三是內散亂，四是相散亂，五是粗重散亂，六是作意散亂。這六種相狀應當如何瞭解呢？頌文說：『出定後心識向外境流散，貪戀禪定的滋味，沉沒、掉舉、矯飾，我執、心識下劣，各位智者應當知曉。』論中說：這……

【English Translation】 English version: The treatise says: It should be known that such right effort of mind is embraced by the ten practices of Dharma. What are the ten practices of Dharma? The verse says: 'They are writing, making offerings, giving to others for listening, reading, and reciting, receiving and upholding, correctly expounding the meaning for others, chanting, and contemplating and cultivating.' The treatise says: In this Mahayana (Mahāyāna, 'Great Vehicle' Buddhism) there are ten practices of Dharma. First, writing; second, making offerings; third, giving to others; fourth, if others recite, listening attentively; fifth, personally reading; sixth, receiving and upholding; seventh, correctly expounding the meaning of the text for others; eighth, chanting; ninth, contemplating; tenth, cultivating practice. How much merit do these ten practices of Dharma obtain? The verse says: 'Those who practice the ten practices of Dharma obtain a measureless accumulation of merit.' The treatise says: Cultivating these ten practices of Dharma, the accumulation of merit obtained is immeasurable. Why is it only in the Mahayana sutras (sutra, a type of scripture in Buddhism) and so on that it is said that cultivating the practices of Dharma obtains the greatest fruit, while it is not said so in the Sravakayana (Śrāvakayāna, 'Vehicle of the Hearers', a term for early Buddhism)? The verse says: 'Because of superiority, because of being endless, due to embracing others without ceasing.' The treatise says: In this Mahayana, cultivating the various practices of Dharma, one obtains the greatest fruit due to two reasons. First, because of being most superior; second, because of being endless. Because of being able to embrace and benefit other sentient beings, therefore Mahayana is said to be the most superior. Because even though one attains Nirvana (nirvana, a concept in Buddhism referring to the cessation of suffering) without remainder, the work of benefiting others never ceases, therefore Mahayana is said to be endless. Having thus spoken of right effort of mind, what is the aspect of right practice in accordance with the Dharma (anudhamma-patipada, practice in accordance with the Dharma)? The verse says: 'Practice in accordance with the Dharma has two kinds, namely, without distraction, without inverted transformation, bodhisattvas (bodhisattva, a person who is on the path towards Buddhahood) should know.' The treatise says: Right practice in accordance with the Dharma has roughly two kinds. First, transformation without distraction; second, transformation without inversion. Bodhisattvas should correctly understand this. Here, because the six kinds of distraction are absent, it is called without distraction. The six kinds of distraction are: first, distraction by nature; second, external distraction; third, internal distraction; fourth, distraction by characteristics; fifth, distraction by coarseness; sixth, distraction by effort of mind. How should these six aspects be understood? The verse says: 'After emerging from samadhi (samadhi, a state of meditative consciousness), the mind flows towards external objects, craving the taste of samadhi, sinking, agitation, pretense, ego-grasping, inferior mind, wise ones should know.' The treatise says: This...

中出定由五識身。當知即是自性散亂。于境流者。馳散外緣即外散亂。味沉掉者。味著等持惛沉掉舉即內散亂。矯示者。即相散亂。矯現相已修定加行故。我執者。即粗重散亂。由粗重力我慢現行故。心下劣者。即作意散亂。依下劣乘起作意故。菩薩於此六散亂相。應遍了知當速除滅。如是已說無散亂轉變。無顛倒轉變云何應知。頌曰。

智見於文義　　作意及不動　二相染凈客　　無怖高無倒

論曰。依十事中如實智見。應知建立十無倒名。此中雲何于文無倒。頌曰。

知但由相應　　串習或翻此　有義及非有　　是于文無倒

論曰。若於諸文能無間斷次第宣唱說名相應。共許此名唯目此事。展轉憶念名為串習。但由此二成有義文。與此相違文成無義。如實知見此二文者。應知是名于文無倒。于義無倒其相云何。頌曰。

似二性顯現　　如現實非有　知離有非有　　是于義無倒

論曰。似二性顯現者。謂似所取能取性現。亂識似彼行相生故。如現實非有者。謂如所顯現實不如是有。離有者。謂此義所取能取性非有故。離非有者。謂彼亂識現似有故。如實知見此中義者。應知是名于義無倒。于作意無倒者。頌曰。

于作意無倒　　知彼言熏習　言作意彼依　　現似二因故

論曰。所取能取言所熏習名言作意。即此作意是所能取分別所依。是能現似二取因故。由此作意是戲論想之所熏習名言作意。如實知見此作意者。應知是于作意無倒。于不動無倒者。頌曰。

于不動無倒　　謂知義非有　非無如幻等　　有無不動故

論曰。前說諸義離有非有。此如幻等非有無故。謂如幻作諸象馬等。彼非實有。像馬等性亦非全無。亂識似彼諸象馬等而顯現故如是諸義無如現似所取能取。定實有性亦非全無。亂識似彼所取能取而顯現故。等聲顯示陽焰夢境及水月等。如應當知。以能諦觀義如幻等。于有無品心不動散。如實知見此不動者。應知是于不動無倒。於二相無倒者。謂于自相及共相中俱無顛倒。于自相無倒者。頌曰。

于自相無倒　　知一切唯名　離一切分別　　依勝義自相

論曰。如實知見一切眼色乃至意法皆唯有名。即能對治一切分別。應知是于自相無倒。此依勝義自相而說。若依世俗非但有名。可取種種差別相故。于共相無倒者。頌曰。

以離真法界　　無別有一法　故通達此者　　于共相無倒

論曰。以無一法離法無我者故。真法界諸法共相攝。如實知見此共相者。應知是于共相無倒。于染凈無倒者。頌曰。

知顛倒作意　　未滅及

【現代漢語翻譯】論中說，由所取（grāhya，被認知的事物）和能取（grāhaka，能認知的主體）的言語所熏習而產生的名言作意（saṃjñā-manaskāra，概念性的心理活動），這種作意是所取和能取分別的所依（āśraya，基礎），因為它是顯現類似二取（dvaya-grāha，二元對立的認知）的原因。因此，這種作意是被戲論想（prapañca-saṃjñā，虛妄分別）所熏習的名言作意。如實知見這種作意的人，應當知道他對作意沒有顛倒。對於不動（aniñjya，不動的狀態）沒有顛倒的人，頌文說：『于不動無倒，謂知義非有，非無如幻等，有無不動故。』論中說，前面已經說過諸義（artha，事物）既不是有（asti，存在），也不是非有（nāsti，不存在），這就像幻術等一樣，既不是有也不是無。比如幻術師變出各種象馬等，那些像馬等並非真實存在，但象馬等的形象也並非完全沒有，因為錯亂的意識會顯現出類似那些像馬等的形象。同樣，諸義雖然沒有像顯現的所取和能取那樣具有確定的真實自性，但也並非完全沒有，因為錯亂的意識會顯現出類似所取和能取。『等』字表示陽焰（marīci，海市蜃樓）、夢境（svapna）以及水月（udaka-candra，水中月亮）等，應當如理了知。因為能夠如實觀察到諸義如幻術等，所以對於有和無的範疇，心不會動搖散亂。如實知見這種不動的人，應當知道他對不動沒有顛倒。對於二相（dvaya-lakṣaṇa，兩種相）沒有顛倒的人，是指對於自相（sva-lakṣaṇa，自體相）和共相（sāmānya-lakṣaṇa，共相）都沒有顛倒。對於自相沒有顛倒的人，頌文說：『于自相無倒，知一切唯名，離一切分別，依勝義自相。』論中說，如實知見一切眼色（cakṣur-rūpa，眼和色）、乃至意法（mano-dharma，意和法）都僅僅是名（nāma，名稱），這就能對治一切分別（vikalpa，分別念）。應當知道這是對於自相沒有顛倒。這是依據勝義自相（paramārtha-sva-lakṣaṇa，勝義諦的自體相）而說的。如果依據世俗（saṃvṛti，世俗諦），則不僅僅是名，因為可以取到種種差別相（viśeṣa-lakṣaṇa，特殊相）。對於共相沒有顛倒的人，頌文說：『以離真法界，無別有一法，故通達此者，于共相無倒。』論中說，因為沒有一法（dharma，事物）可以離開法無我（dharma-nairātmya，諸法無我），所以真法界（bhūta-dharmadhātu，真實的法界）涵蓋了諸法的共相。如實知見這種共相的人，應當知道他對共相沒有顛倒。對於染凈（saṃkleśa-vyavadāna，染污和清凈）沒有顛倒的人，頌文說：『知顛倒作意，未滅及

【English Translation】 The treatise states that the conceptual mental activity (saṃjñā-manaskāra), which is cultivated by the language of the perceived (grāhya) and the perceiver (grāhaka), is the basis (āśraya) for the distinctions of the perceived and the perceiver, because it is the cause for the appearance of something similar to dualistic perception (dvaya-grāha). Therefore, this mental activity is the conceptual mental activity cultivated by the thought of elaboration (prapañca-saṃjñā). One who truly knows this mental activity should know that they have no inverted view regarding mental activity. Regarding one who has no inverted view regarding the immovable (aniñjya), the verse says: 『Regarding no inverted view of the immovable, it means knowing that things are not existent, nor non-existent like illusions, etc., because of the immovability of existence and non-existence.』 The treatise states that it has been said before that things (artha) are neither existent (asti) nor non-existent (nāsti), like illusions (māyā), etc., because they are neither existent nor non-existent. For example, when a magician creates various elephants and horses, etc., those elephants and horses, etc., are not truly existent, but the appearance of elephants and horses, etc., is not completely non-existent either, because confused consciousness manifests something similar to those elephants and horses, etc. Likewise, things do not have a definite, real nature like the perceived and the perceiver that appear, but they are not completely non-existent either, because confused consciousness manifests something similar to the perceived and the perceiver. The word 『etc.』 indicates mirages (marīci), dreams (svapna), and reflections of the moon in water (udaka-candra), etc., which should be understood accordingly. Because one can truly observe that things are like illusions, etc., the mind does not waver or become scattered regarding the categories of existence and non-existence. One who truly knows this immovability should know that they have no inverted view regarding the immovable. Regarding one who has no inverted view regarding the two characteristics (dvaya-lakṣaṇa), it means having no inverted view regarding both the own-characteristic (sva-lakṣaṇa) and the common characteristic (sāmānya-lakṣaṇa). Regarding one who has no inverted view regarding the own-characteristic, the verse says: 『Regarding no inverted view of the own-characteristic, it means knowing that all is merely name (nāma), free from all conceptualization (vikalpa), based on the own-characteristic in the ultimate sense (paramārtha).』 The treatise states that truly knowing that all eye and form (cakṣur-rūpa), and even mind and phenomena (mano-dharma), are merely name, this can counteract all conceptualization. One should know that this is having no inverted view regarding the own-characteristic. This is spoken of based on the own-characteristic in the ultimate sense (paramārtha-sva-lakṣaṇa). If based on the conventional (saṃvṛti), it is not merely name, because various distinct characteristics (viśeṣa-lakṣaṇa) can be apprehended. Regarding one who has no inverted view regarding the common characteristic, the verse says: 『Because there is no single thing (dharma) apart from the true element of reality (bhūta-dharmadhātu), therefore, one who understands this has no inverted view regarding the common characteristic.』 The treatise states that because there is no single thing (dharma) that can be apart from selflessness of phenomena (dharma-nairātmya), therefore, the true element of reality (bhūta-dharmadhātu) encompasses the common characteristics of all phenomena. One who truly knows this common characteristic should know that they have no inverted view regarding the common characteristic. Regarding one who has no inverted view regarding defilement and purification (saṃkleśa-vyavadāna), the verse says: 『Knowing inverted mental activity, unextinguished and』

已滅　於法界雜染　　清凈無顛倒

論曰。若未斷滅顛倒作意。爾時法界說為雜染。已斷滅時說為清凈。如實知見此染凈者。如次是于染凈無倒。于客無倒其相云何。頌曰。

知法界本性　　清凈如虛空　故染凈非主　　是于客無倒

論曰。法界本性凈若虛空。由此應知。先染后凈二差別相。是客非主。如實知見此客相者。應知是名于客無倒。于無怖無高俱無顛倒者。頌曰。

有情法無故　　染凈性俱無　知此無怖高　　是於二無倒

論曰。有情及法俱非有故。彼染凈性亦俱非有。以染凈義俱不可得。故染凈品無減無增。由此于中無怖無慢。如實知見無怖高者。應知是名於二無倒。

無倒行總義者。謂由文無倒。能正通達止觀二相。由義無倒。能正通達諸顛倒相。由作意無倒。于倒因緣能正遠離。由不動無倒。善取彼相。由自相無倒。修彼對治無分別道。由共相無倒能正通達本性清凈。由染凈無倒。了知未斷及已斷障。由客無倒。如實了知染凈二相。由無怖無高二種無倒。諸障斷滅得永出離。此十無倒如次安立。于彼十種金剛句中。何等名為十金剛句。謂有非有無顛倒。所依幻等喻無分別。本性清凈雜染清凈。虛空喻無減無增。為攝如是十金剛句有二。頌言。

應知有非

【現代漢語翻譯】現代漢語譯本已滅於法界（Dharmadhatu，一切法的總稱）雜染，清凈無顛倒。論曰：如果未斷滅顛倒作意（錯誤的思維方式），那麼法界就被認為是雜染的。當斷滅顛倒作意時，法界就被認為是清凈的。如實地知見這種染與凈的人，就是對於染凈沒有顛倒認知的人。對於客塵（Klesha，煩惱）沒有顛倒的相狀是怎樣的呢？頌曰：知法界本性，清凈如虛空，故染凈非主，是于客無倒。論曰：法界的本性清凈如同虛空。由此應該知道，先染后凈這兩種差別相，是客塵而非主體。如實地知見這種客塵之相的人，應該知道這被稱為對於客塵沒有顛倒認知。對於無怖（無所畏懼）無高（沒有傲慢），都沒有顛倒認知的人，頌曰：有情（Sattva，眾生）法無故，染凈性俱無，知此無怖高，是於二無倒。論曰：有情和法都是非實在的，因此它們的染凈之性也都是非實在的。因為染和凈的意義都不可得，所以染凈的品類既不會減少也不會增加。因此，對於其中沒有恐懼也沒有傲慢。如實地知見沒有恐懼和傲慢的人，應該知道這被稱為對於二者沒有顛倒認知。無倒行總義是說：通過文字的無顛倒，能夠正確通達止（Samatha，止息妄念）觀（Vipassana，如實觀察）二相。通過意義的無顛倒，能夠正確通達各種顛倒之相。通過作意的無顛倒，對於顛倒的因緣能夠正確地遠離。通過不動的無顛倒，善巧地取捨那些相。通過自相的無顛倒，修習對治（Pratipaksha，對抗）的無分別道（Nirvikalpa-marga，沒有分別唸的道路）。通過共相的無顛倒，能夠正確通達本性清凈。通過染凈的無顛倒，瞭解未斷除和已斷除的障礙。通過客塵的無顛倒，如實地瞭解染凈二相。通過無怖和無高這兩種無顛倒，各種障礙斷滅，獲得永遠的解脫。這十種無顛倒依次安立。在那十種金剛句中，哪些被稱為十金剛句呢？所謂有非有無顛倒，所依幻等喻無分別，本性清凈雜染清凈，虛空喻無減無增。爲了攝取這十金剛句，有兩句頌詞說：應知有非

【English Translation】 English version Extinguished. In the Dharmadhatu (totality of all dharmas), defilement and purity are without inversion. Treatise says: If the inverted mental activity is not extinguished, then the Dharmadhatu is said to be defiled. When it is extinguished, it is said to be pure. Those who truly know and see this defilement and purity are without inversion regarding defilement and purity. What is the aspect of being without inversion regarding adventitious defilements (Klesha, afflictions)? The verse says: Knowing the fundamental nature of the Dharmadhatu, pure like space, therefore defilement and purity are not the master, this is being without inversion regarding adventitious defilements. Treatise says: The fundamental nature of the Dharmadhatu is pure like space. From this, it should be known that the two different aspects of first being defiled and then being pure are adventitious and not the master. Those who truly know and see this aspect of adventitious defilements should know that this is called being without inversion regarding adventitious defilements. For those who are without inversion regarding fearlessness (absence of fear) and absence of pride (absence of arrogance), the verse says: Because sentient beings (Sattva, beings) and dharmas do not exist, the nature of defilement and purity both do not exist. Knowing this fearlessness and absence of pride is being without inversion regarding the two. Treatise says: Because sentient beings and dharmas are both non-existent, their nature of defilement and purity is also non-existent. Because the meaning of defilement and purity are both unattainable, the categories of defilement and purity neither decrease nor increase. Therefore, there is no fear or arrogance in it. Those who truly know and see fearlessness and absence of pride should know that this is called being without inversion regarding the two. The general meaning of non-inverted practice is: through the non-inversion of words, one can correctly understand the two aspects of Samatha (calm abiding) and Vipassana (insight). Through the non-inversion of meaning, one can correctly understand the various aspects of inversion. Through the non-inversion of mental activity, one can correctly distance oneself from the causes of inversion. Through the non-inversion of immovability, one can skillfully adopt and abandon those aspects. Through the non-inversion of self-nature, one cultivates the non-conceptual path (Nirvikalpa-marga, path without discrimination) of counteraction (Pratipaksha, antidote). Through the non-inversion of common characteristics, one can correctly understand the fundamental purity. Through the non-inversion of defilement and purity, one understands the obstacles that have not been eliminated and those that have been eliminated. Through the non-inversion of adventitious defilements, one truly understands the two aspects of defilement and purity. Through the two non-inversions of fearlessness and absence of pride, all obstacles are eliminated, and one attains eternal liberation. These ten non-inversions are established in order. Among those ten Vajra sentences, what are called the ten Vajra sentences? They are: existence and non-existence without inversion, the basis of illusion and other metaphors without discrimination, fundamental purity, defilement and purity, the metaphor of space without decrease or increase. In order to encompass these ten Vajra sentences, there are two verses that say: It should be known that existence is non-

有　　無顛倒所依　幻等無分別　　本性常清凈　及雜染清凈　　性凈喻虛空　無減亦無增　　是十金剛句

且初安立十金剛句。自性者。謂自性故。所緣故。無分別故。釋難故。自性故者。謂三自性。即圓成實遍計所執及依他起。是初三句如次應知。所緣故者即三自性。無分別故者。謂由此無分別即無分別智。及於此無分別即本性清凈。如次應知安立境智。謂三自性及無分別。釋難故者。謂所餘句。且有難言。遍計所執依他起相。若實是無雲何可得。若實是有不應諸法本性清凈。為釋此難說幻等喻。如幻事等雖實是無而現可得。復有難言。若一切法本性清凈。如何得有先染后凈。為釋此難說有染凈及虛空喻。謂如虛空雖本性凈。而有雜染及清凈時。復有難言。有無量佛出現於世。一一能度無量有情。令出生死入于涅槃。云何生死無斷滅失。涅槃界中無增益過。為釋此難說染及凈無減無增。又有情界及清凈品俱無量故。第二安立彼自性者。如有頌言。

亂境自性因　　無亂自性境　亂無亂二果　　及彼二邊際

如是已說隨法正行。離二邊正行雲何應知。如寶積經所說中道行。此行遠離何等二邊。頌曰。

異性與一性　　外道及聲聞　增益損減邊　　有情法各二　所治及能治　　常住

【現代漢語翻譯】現代漢語譯本：有與無的顛倒所依。如幻象般沒有分別，本性恒常清凈。以及雜染與清凈，性凈如同虛空。沒有減少也沒有增加，這就是十句金剛句。

首先確立十金剛句。自性是指自性之故，所緣之故，無分別之故，解釋困難之故。自性之故，是指三種自性，即圓成實（Parinispanna），遍計所執（Parikalpita）以及依他起（Paratantra）。這最初三句應按順序理解。所緣之故，即指這三種自性。無分別之故，是指由此無分別即是無分別智，以及於此無分別即是本性清凈。應按順序理解安立境與智，即三種自性與無分別。解釋困難之故，是指其餘的句子。且有人提出疑問，遍計所執和依他起的相，如果實際上是沒有的，怎麼可能得到？如果實際上是有的，就不應該諸法本性清凈。爲了解釋這個困難，說了幻象等的比喻。如幻事等雖然實際上是沒有的，卻顯現為可以得到。又有人提出疑問，如果一切法本性清凈，怎麼會有先染后凈？爲了解釋這個困難，說了有染凈以及虛空的比喻。比如虛空雖然本性清凈，卻有雜染和清凈的時候。又有人提出疑問，有無量佛（Buddha）出現於世，每一位都能度無量有情（Sattva），令其脫離生死進入涅槃（Nirvana），為什麼生死沒有斷滅消失，涅槃界中沒有增益的過失？爲了解釋這個困難，說了染和凈沒有減少也沒有增加。又有情界和清凈品都無量之故。第二確立彼自性，如頌所言：

亂境自性因，無亂自性境。亂與無亂二果，以及彼二邊際。

像這樣已經說了隨法正行。遠離二邊的正行應該如何理解？如《寶積經》所說的中道行。此行遠離哪些二邊？頌曰：

異性與一性，外道（Tirthika）及聲聞（Sravaka）。增益與損減邊，有情與法各二。所治與能治，常住。

【English Translation】 English version: The basis of the inversion of existence and non-existence. Like illusions, without distinctions, the fundamental nature is always pure. And defilement and purification, the nature of purity is like space. Without decrease or increase, these are the ten vajra sentences.

First, establish the ten vajra sentences. 'Self-nature' means because of self-nature, because of object of perception, because of non-distinction, because of resolving difficulties. 'Because of self-nature' refers to the three self-natures: the perfectly established nature (Parinispanna), the imputed nature (Parikalpita), and the dependent nature (Paratantra). These first three sentences should be understood in sequence. 'Because of object of perception' refers to these three self-natures. 'Because of non-distinction' means that by this non-distinction, there is non-discriminating wisdom, and in this non-distinction, there is fundamental purity. Understand in sequence the establishment of object and wisdom, namely the three self-natures and non-distinction. 'Because of resolving difficulties' refers to the remaining sentences. Someone might ask: if the characteristics of the imputed nature and the dependent nature are actually non-existent, how can they be obtained? If they are actually existent, then all phenomena should not be fundamentally pure. To resolve this difficulty, the analogy of illusions is given. Like illusions, although they are actually non-existent, they appear to be obtainable. Someone might also ask: if all phenomena are fundamentally pure, how can there be initial defilement and subsequent purification? To resolve this difficulty, the analogy of defilement and purification and space is given. Like space, although it is fundamentally pure, there are times of defilement and purification. Someone might further ask: countless Buddhas (Buddha) appear in the world, each able to liberate countless sentient beings (Sattva), causing them to escape birth and death and enter Nirvana (Nirvana), why is there no cessation and disappearance of birth and death, and no excess in the realm of Nirvana? To resolve this difficulty, it is said that defilement and purification neither decrease nor increase. Moreover, both the realm of sentient beings and the qualities of purity are immeasurable. Second, establish that self-nature, as the verse says:

The cause of the self-nature of confused objects, the object of the self-nature of non-confusion. The two results of confusion and non-confusion, and the limits of those two.

Thus, the correct practice following the Dharma has been spoken. How should the correct practice that is free from the two extremes be understood? Like the Middle Way practice spoken of in the Ratnakuta Sutra. What two extremes does this practice avoid? The verse says:

Difference and sameness, non-Buddhists (Tirthika) and Hearers (Sravaka). The extremes of addition and subtraction, sentient beings and phenomena, each two. What is to be overcome and what overcomes, permanence.

與斷滅　所取能取邊　　染凈二三種　分別二邊性　　應知復有七　謂有非有邊　　所能寂怖畏　所能取正邪　　有用並無用　不起及時等　　是分別二邊

論曰。若於色等執我有異。或執是一名為一邊。為離此執說中道行。謂觀無我乃至儒童。見有我者定起此執。我異於身或即身故。若於色等執為常住是外道邊。執無常者是聲聞邊。為離此執說中道行。謂觀色等非常無常定執有我。是增益有情邊。定執無我是損減有情邊。彼亦撥無假有情故。為離此執說中道行。謂我無我二邊中智。定執心有實。是增益法邊。定執心無實。是損減法邊。為離此執說中道行。謂於是處無心無思無意無識。執有不善等諸雜染法。是所治邊。執有善等諸清凈法。是能治邊。為離此執說中道行。謂於二邊不隨觀說。于有情法定執為有。是常住邊。定執非有是斷滅邊。為離此執說中道行。謂即於此二邊中智執有無明所取能取各為一邊。若執有明所取能取各為一邊。如是執有所治諸行能治無為。乃至老死及能滅。彼諸對治道所取能取各為一邊。此所能治所取能取。即是黑品白品差別。為離此執說中道行。謂明與無明無二無二分。乃至廣說。明無明等所取能取皆非有故。雜染有三。謂煩惱雜染。業雜染。生雜染。煩惱雜染復有三種

【現代漢語翻譯】現代漢語譯本與斷滅所取能取邊染凈二三種分別二邊性應知復有七謂有非有邊所能寂怖畏所能取正邪有用並無用不起及時等是分別二邊

論曰。若於色等執我有異。或執是一名為一邊。為離此執說中道行。謂觀無我乃至儒童。見有我者定起此執。我異於身或即身故。若於色等執為常住是外道邊。執無常者是聲聞邊。為離此執說中道行。謂觀色等非常無常定執有我。是增益有情邊。定執無我是損減有情邊。彼亦撥無假有情故。為離此執說中道行。謂我無我二邊中智。定執心有實。是增益法邊。定執心無實。是損減法邊。為離此執說中道行。謂於是處無心無思無意無識。執有不善等諸雜染法。是所治邊。執有善等諸清凈法。是能治邊。為離此執說中道行。謂於二邊不隨觀說。于有情法定執為有。是常住邊。定執非有是斷滅邊。為離此執說中道行。謂即於此二邊中智執有無明（avidya）所取能取各為一邊。若執有明所取能取各為一邊。如是執有所治諸行能治無為。乃至老死及能滅。彼諸對治道所取能取各為一邊。此所能治所取能取。即是黑品白品差別。為離此執說中道行。謂明與無明無二無二分。乃至廣說。明無明等所取能取皆非有故。雜染有三。謂煩惱雜染。業雜染。生雜染。煩惱雜染復有三種

【English Translation】 English version And Annihilation The side of what is grasped and the grasper, the two or three kinds of defilement and purity, The nature of the two sides of discrimination, it should be known that there are seven more. These are the sides of existence and non-existence, what can be calmed and what is feared, What can be grasped, right and wrong, useful and useless, Non-arising and timely, etc., these are the discriminations of the two sides.

The treatise says: If one clings to the aggregates (skandha) such as form (rupa) as different from or the same as the self, this is called one side. To abandon this clinging, the Middle Way is taught. That is, observing non-self (anatman), even a child knows that one who sees a self will definitely arise this clinging, that the self is different from the body or the same as the body. If one clings to the aggregates such as form as permanent, this is the side of the non-Buddhist (tirthika). If one clings to impermanence, this is the side of the Hearers (sravaka). To abandon this clinging, the Middle Way is taught. That is, observing the aggregates such as form as neither permanent nor impermanent, definitely clinging to a self is the side of increasing sentient beings. Definitely clinging to non-self is the side of decreasing sentient beings, because they also deny the nominally existent sentient beings. To abandon this clinging, the Middle Way is taught. That is, the wisdom of the Middle Way between the two sides of self and non-self. Definitely clinging to the mind as real is the side of increasing phenomena. Definitely clinging to the mind as unreal is the side of decreasing phenomena. To abandon this clinging, the Middle Way is taught. That is, in this place where there is no mind, no thought, no intention, no consciousness, clinging to impure dharmas such as non-virtue is the side to be abandoned. Clinging to pure dharmas such as virtue is the side that can abandon. To abandon this clinging, the Middle Way is taught. That is, not following the observation and speech of the two sides. Definitely clinging to sentient beings as existent is the side of permanence. Definitely clinging to non-existence is the side of annihilation. To abandon this clinging, the Middle Way is taught. That is, in the wisdom of the Middle Way between these two sides, clinging to ignorance (avidya) as what is grasped and the grasper each as one side. If clinging to knowledge as what is grasped and the grasper each as one side. Thus, clinging to the conditioned (samskrta) as what is to be abandoned and the unconditioned (asamskrta) as what can abandon, even old age and death and what can extinguish them. Those antidotal paths as what is grasped and the grasper each as one side. This what can abandon and what is grasped is the difference between the dark side and the bright side. To abandon this clinging, the Middle Way is taught. That is, knowledge and ignorance are non-dual and non-divisible, and so on, extensively speaking. Because what is grasped and the grasper of knowledge and ignorance are both non-existent. There are three kinds of defilement: defilement of afflictions, defilement of karma, and defilement of birth. The defilement of afflictions has three kinds.

。一諸見。二貪瞋癡相。三後有愿。此能對治。謂空智無相智無愿智。業雜染。謂所作善惡業。此能對治。謂不作智。生雜染有三種。一後有生。二生已心心所念念起。三後有相續。此能對治。謂無生智無起智無自性智。如是三種雜染除滅說為清凈。空等智境。謂空等法三種雜染。隨其所應。非空等智令作空等。由彼本性是空性等。法界本來性無染故。若於法界或執雜染或執清凈各為一邊。本性無染非染凈故。為離此執說中道行。謂不由空能空於法。法性自空乃至廣說。

復有七種分別二邊。何等為七。謂分別有分別非有各為一邊。彼執實有補特伽羅以為壞滅。立空性故。或於無我分別為無為。離如是二邊分別說中道行。謂不為滅補特伽羅方立空性。然彼空性本性自空。前際亦空后際亦空中際亦空。乃至廣說。分別所寂分別能寂各為一邊。執有所斷及有能斷。怖畏空故。為離如是二邊分別。說虛空喻。分別所怖分別從彼所生可畏各為一邊。執有遍計所執色等。可生怖故。執有從彼所生苦法。可生畏故。為離如是二邊分別說畫師喻。前虛空喻為聲聞說。今畫師喻為菩薩說。分別所取分別能取各為一邊。為離如是二邊分別說幻師喻。由唯識智無境智生。由無境智生復舍唯識。智境既非有識。亦是無要。托所緣識方生

【現代漢語翻譯】現代漢語譯本：第一種是諸見（各種錯誤的見解）。第二種是貪瞋癡（貪婪、嗔恨、愚癡）的表相。第三種是希求後有的願望。能對治這些的是空智（領悟空性的智慧）、無相智（領悟無相的智慧）、無愿智（領悟無愿的智慧）。業雜染（由業產生的染污）是指所作的善業和惡業。能對治這些的是不作智（不做任何業的智慧）。生雜染（由生產生的染污）有三種：一是後有生（未來的生命），二是生之後心和心所（心理活動）唸唸生起，三是後有相續（未來生命的延續）。能對治這些的是無生智（領悟無生的智慧）、無起智（領悟不起的智慧）、無自性智（領悟無自性的智慧）。像這樣，三種雜染被去除消滅，就稱為清凈。空等智的境界是指空等法（空性等等的法）和三種雜染。空等智只是隨其所應地起作用，並非是空等智使事物變成空等。因為它們的本性本來就是空性等等。法界（諸法的本性）本來就是沒有染污的。如果在法界中執著于雜染或執著于清凈，都是執著於一邊。因為法界的本性既非染污也非清凈。爲了遠離這種執著，所以宣說中道行（不偏不倚的修行方法），即不是通過空來使法變空，而是法的本性自己就是空，乃至廣說。還有七種分別二邊（兩種極端）的情況。是哪七種呢？一是分別有（認為存在），一是分別非有（認為不存在），各執一邊。他們執著于真實存在補特伽羅（pudgala，人或眾生），認為會壞滅，所以才建立空性。或者對於無我（沒有獨立的自我）分別認為是有為（有造作）或無為（無造作）。爲了離開這兩種極端的分別，所以宣說中道行，即不是爲了滅掉補特伽羅才建立空性，而是空性本來就是自己空的。前際（過去）是空的，后際（未來）是空的，中際（現在）也是空的，乃至廣說。分別所寂（被寂滅的事物）和分別能寂（能使事物寂滅的事物）各執一邊。執著于有所斷（有需要斷除的事物）和有能斷（有能力斷除的事物），這是因為害怕空性。爲了離開這兩種極端的分別，所以用虛空的譬喻來說明。分別所怖（所害怕的事物）和分別從彼所生可畏（從所害怕的事物產生出的可怕事物）各執一邊。執著于有遍計所執色等（由虛妄分別所執著的色等事物），認為會產生恐怖。執著于有從這些事物所產生的苦法，認為會產生畏懼。爲了離開這兩種極端的分別，所以用畫師的譬喻來說明。前面的虛空譬喻是為聲聞（sravaka，小乘修行者）說的，現在的畫師譬喻是為菩薩（bodhisattva，大乘修行者）說的。分別所取（被取的事物）和分別能取（能取的事物）各執一邊。爲了離開這兩種極端的分別，所以用幻師的譬喻來說明。由於唯識智（只存在意識的智慧）生起無境智（沒有外境的智慧），由於無境智生起后又捨棄唯識。既然智慧的境界並非實有，那麼識（意識）也是沒有必要的。意識的生起要依賴所緣識（作為意識對象的事物）。

【English Translation】 English version: First, there are various views (wrong views). Second, there are the appearances of greed, hatred, and delusion (tanha, dosa, moha). Third, there is the desire for future existence. The antidotes to these are the wisdom of emptiness (sunyata-jnana), the wisdom of signlessness (animitta-jnana), and the wisdom of wishlessness (apranihita-jnana). Karmic defilement (karma-samklesa) refers to the good and bad deeds that are performed. The antidote to this is the wisdom of non-action (akriyajnana). Existential defilement (bhava-samklesa) has three aspects: first, future existence (punarbhava); second, the arising of thoughts and mental events (citta-caitta) moment by moment after birth; and third, the continuation of future existence (bhavasamtati). The antidotes to these are the wisdom of non-arising (anutpada-jnana), the wisdom of non-origination (apravrtti-jnana), and the wisdom of non-self-nature (nihsvabhava-jnana). Thus, the removal and elimination of these three types of defilement is called purification. The objects of the wisdom of emptiness, etc., are the dharmas of emptiness, etc. (sunyata, etc.) and the three types of defilement. The wisdom of emptiness, etc., functions appropriately, but it does not make things empty, etc. Because their inherent nature is emptiness, etc. The nature of the Dharma-realm (dharmadhatu) is originally without defilement. If one clings to defilement or purity in the Dharma-realm, one is clinging to one side. Because the inherent nature is neither defiled nor pure. To abandon this clinging, the Middle Way (madhyama-pratipada) is taught, which means that emptiness does not make dharmas empty; rather, the nature of dharmas is empty in itself, and so on. Furthermore, there are seven types of discrimination between two extremes. What are these seven? First, discriminating existence (bhava) and discriminating non-existence (abhava) are each an extreme. They cling to the real existence of a person (pudgala), believing that it will be destroyed, and therefore establish emptiness. Or, regarding non-self (anatman), they discriminate between conditioned (samskrta) and unconditioned (asamskrta). To abandon these two extremes of discrimination, the Middle Way is taught, which means that emptiness is not established to destroy the person; rather, emptiness is empty in its own nature. The past (purvakoti) is empty, the future (aparakoti) is empty, and the present (madhyakoti) is empty, and so on. Discriminating what is pacified (upasanta) and discriminating what pacifies (upasamaka) are each an extreme. They cling to what is to be abandoned (heya) and what can abandon (heya-hetu), fearing emptiness. To abandon these two extremes of discrimination, the metaphor of space is used. Discriminating what is frightening (bhayanaka) and discriminating what is born from it and is fearful (bhaya-hetuka) are each an extreme. They cling to the perceived colors, etc. (parikalpita-rupa), believing that they will produce fear. They cling to the suffering dharmas that arise from these things, believing that they will produce dread. To abandon these two extremes of discrimination, the metaphor of the painter is used. The previous metaphor of space was spoken for the hearers (sravaka), and the current metaphor of the painter is spoken for the bodhisattvas. Discriminating what is taken (grahya) and discriminating what takes (grahaka) are each an extreme. To abandon these two extremes of discrimination, the metaphor of the magician is used. Because the wisdom of consciousness-only (vijnapti-matra) gives rise to the wisdom of no-object (anupalambha-jnana), and because the wisdom of no-object arises, consciousness-only is abandoned. Since the object of wisdom is not real, consciousness (vijnana) is also unnecessary. The arising of consciousness depends on the object-consciousness (alambana-vijnana).

故。由斯所喻與喻同法。分別正性分別邪性各為一邊。執如實觀為正為邪。二種性故。為離如是二邊分別說兩木生火喻。謂如兩木雖無火相。由相鉆截而能生火。火既生已還燒兩木。此如實觀亦復如是。雖無聖道正性之相。而能發生正性聖慧。如是正性聖慧生已。復能除遣此如實觀。由斯所喻與喻同法。然如實觀雖無正性相。順正性故亦無邪性相。分別有用分別無用各為一邊。彼執聖智要先分別方能除染。或全無用。為離如是二邊分別說初燈喻。分別不起分別時等各為一邊。彼執能治畢竟不起。或執與染應等時長。為離如是二邊分別說後燈喻。如是已說離二邊正行差別。無差別正行雲何。頌曰。

差別無差別　　應知於十地　十波羅蜜多　　增上等修集

論曰。於十地中十到彼岸。隨一增上而修集者。應知說為差別正行。於一切地皆等修集佈施等十波羅蜜多。如是正行名無差別六正行總義者。謂即如是品類最勝。由此思惟如所施設大乘法等。由如是品無亂轉變修奢摩他。及無倒轉變修毗缽舍那為如是義修中道行而求出離。於十地中修習差別無差別行。如是已說正行無上。所緣無上其相云何。頌曰。

所緣謂安界　　所能立任持　印內持通達　　增證運最勝

論曰。如是所緣有十二種。一安立

【現代漢語翻譯】現代漢語譯本：因此，這個比喻所要說明的道理與比喻本身是相同的。分別認為實觀是正確的或錯誤的，各自構成一種極端。由於存在這兩種極端，所以爲了避免這兩種分別，用兩木生火的比喻來說明。就像兩塊木頭雖然沒有火的性質，但通過互相摩擦鉆孔就能生火。火產生后，還會燒掉這兩塊木頭。這個如實觀也是如此，雖然沒有聖道正性的外在表現，但能產生正性的聖慧。而這種正性的聖慧產生后，又能去除這個如實觀本身。因此，這個比喻所要說明的道理與比喻本身是相同的。然而，如實觀雖然沒有正性的外在表現，但因為它順應正性，所以也沒有邪性的外在表現。分別認為有用或無用，各自構成一種極端。有些人認為聖智必須先進行分別才能去除染污，或者認為完全沒有用處。爲了避免這兩種分別，用最初的燈火的比喻來說明。分別認為能治之法畢竟不起作用，或者認為與染污應該持續相同的時間，各自構成一種極端。有些人認為能對治煩惱的方法最終不起作用，或者認為它應該和煩惱持續的時間一樣長。爲了避免這兩種分別，用後來的燈火的比喻來說明。以上已經說明了遠離兩種極端的正確修行之間的差別。沒有差別的正確修行是怎樣的呢？頌文說：『差別與無差別，應當瞭解在十地，十波羅蜜多，增上平等地修集。』論述：在十地中，對十到彼岸（十波羅蜜多，Dasa-paramita）中的任何一種進行增上修習，這被稱為有差別的正確修行。在一切地中，平等地修習佈施等十波羅蜜多，這樣的正確修行被稱為無差別。六種正確修行的總義是：通過這種品類最殊勝的修行，由此思惟如所施設的大乘法等，通過這種品類無亂轉變地修習奢摩他（Samatha，止），以及無顛倒轉變地修習毗缽舍那（Vipassana，觀），爲了這個意義而修習中道行，從而尋求出離。在十地中修習有差別和無差別的修行。以上已經說明了正確修行的無上。所緣的無上，它的相狀是怎樣的呢？頌文說：『所緣是指安立界，所能立任持，印內持通達，增證運最勝。』論述：這樣的所緣有十二種。第一是安立。

【English Translation】 English version: Therefore, the principle illustrated by this analogy is the same as the analogy itself. To separately regard the 'as-it-is' contemplation as either correct or incorrect constitutes an extreme. Because of these two extremes, the analogy of generating fire from two pieces of wood is used to avoid these distinctions. Just as two pieces of wood, although lacking the nature of fire, can generate fire through mutual friction and drilling. Once the fire is produced, it will also burn the two pieces of wood. This 'as-it-is' contemplation is also like this: although it does not have the outward appearance of the correct nature of the holy path, it can generate the holy wisdom of the correct nature. And once this holy wisdom of the correct nature is produced, it can remove the 'as-it-is' contemplation itself. Therefore, the principle illustrated by this analogy is the same as the analogy itself. However, although the 'as-it-is' contemplation does not have the outward appearance of the correct nature, because it conforms to the correct nature, it also does not have the outward appearance of the incorrect nature. To separately regard it as useful or useless constitutes an extreme. Some people believe that holy wisdom must first make distinctions in order to remove defilements, or that it is completely useless. To avoid these two distinctions, the analogy of the initial lamp is used. To separately regard the curative method as ultimately ineffective, or to believe that it should last the same amount of time as the defilement, constitutes an extreme. Some people believe that the method to counteract afflictions is ultimately ineffective, or that it should last as long as the afflictions last. To avoid these two distinctions, the analogy of the later lamp is used. The above has explained the differences between correct practices that avoid two extremes. What is the correct practice without differences? The verse says: 'Difference and non-difference, should be understood in the ten grounds (Bhumi), the ten perfections (Paramita), are cultivated with increasing equality.' Commentary: In the ten grounds, cultivating any one of the ten perfections (Dasa-paramita) with increasing intensity is called differentiated correct practice. In all grounds, equally cultivating the ten perfections such as generosity, such correct practice is called non-differentiated. The general meaning of the six correct practices is: through this most excellent type of practice, thereby contemplating the Mahayana teachings as established, through this type of practice, cultivating Samatha (calm abiding) without confusion and Vipassana (insight) without inversion, cultivating the Middle Way for this meaning, thereby seeking liberation. Cultivating differentiated and non-differentiated practices in the ten grounds. The above has explained the unsurpassed nature of correct practice. What is the unsurpassed nature of the object of focus, what is its appearance? The verse says: 'The object of focus refers to the establishment realm, what can establish and maintain, seal, inner holding, penetration, increase, proof, movement, and supreme.' Commentary: Such objects of focus are twelve types. The first is establishment.

法施設所緣。二法界所緣。三所立所緣。四能立所緣。五任持所緣六印持所緣。七內持所緣。八通達所緣。九增長所緣。十分證所緣。十一等運所緣。十二最勝所緣。此中最初謂所安立。到彼岸等差別法門。第二謂真如。第三第四如次應知。即前二種到彼岸等差別法門。要由通達法界成故。第五謂聞所成慧境。任持文故。第六謂思所成慧境。印持義故。第七謂修所成慧境。內別持故。第八謂初地中見道境。第九謂修道中乃至七地境。第十謂即七地中世出世道品類差別分分證境。第十一謂第八地境。第十二謂第九第十如來地境。應知此中即初第二。隨諸義位得彼彼名。如是已說所緣無上。修證無上其相云何。頌曰。

修證謂無闕　　不毀動圓滿　起堅固調柔　　不住無障息

論曰。如是修證總有十種。一種性修證緣無闕故。二信解修證。不謗毀大乘故。三發心修證。非下劣乘所擾動故。四正行修證。波羅蜜多得圓滿故。五入離生修證。起聖道故。六成熟有情修證。堅固善根長時集故。七凈土修證。心調柔故八得不退地受記修證。以不住著生死涅槃。非此二種所退轉故。九佛地修證。無二障故。十示現菩提修證。無休息故。無上乘總義者。略有三種無上乘義。謂正行無上故。正行持無上故。正行果無上故。何

{ "translations": [ "現代漢語譯本：", "法施設所緣（Dharma-establishment object）：第一是法施設所緣，指的是安立到達彼岸等各種差別法門的所緣。", "二法界所緣（Dharmadhatu object）：第二是法界所緣，指的是真如（Tathata）。", "三所立所緣（Established object）和四能立所緣（Establishing object）：第三和第四應知依次是前兩種，即到達彼岸等差別法門，必須通過通達法界才能成就。", "五任持所緣（Sustaining object）：第五是任持所緣，指的是聞所成慧的境界，因為它能任持經文。", "六印持所緣（Sealing object）：第六是印持所緣，指的是思所成慧的境界，因為它能印證義理。", "七內持所緣（Internal sustaining object）：第七是內持所緣，指的是修所成慧的境界，因為它能內在分別地執持。", "八通達所緣（Penetrating object）：第八是通達所緣，指的是初地中的見道境。", "九增長所緣（Increasing object）：第九是增長所緣，指的是修道中乃至七地的境界。", "十分證所緣（Fully realizing object）：第十是分證所緣，指的是七地中世間和出世間道品類差別的分分證悟境界。", "十一等運所緣（Equally moving object）：第十一是等運所緣，指的是第八地的境界。", "十二最勝所緣（Supreme object）：第十二是最勝所緣，指的是第九地、第十地如來地的境界。應知，最初和第二種所緣，隨著義理位置的不同而得到不同的名稱。", "如是已說所緣無上。修證無上其相云何？頌曰：", "修證謂無闕，不毀動圓滿，起堅固調柔，不住無障息。", "論曰：如是修證總有十種：", "一種性修證（Nature cultivation and realization）：緣無闕故，因為其所緣沒有缺失。", "二信解修證（Faith and understanding cultivation and realization）：不謗毀大乘故，因為不誹謗、毀壞大乘。", "三發心修證（Aspiration cultivation and realization）：非下劣乘所擾動故，因為不被低劣的乘所擾動。", "四正行修證（Right practice cultivation and realization）：波羅蜜多得圓滿故，因為波羅蜜多得以圓滿。", "五入離生修證（Entering separation cultivation and realization）：起聖道故，因為生起聖道。", "六成熟有情修證（Maturing sentient beings cultivation and realization）：堅固善根長時集故，因為堅固的善根長時間積累。", "七凈土修證（Pure land cultivation and realization）：心調柔故，因為心調柔。", "八得不退地受記修證（Attaining non-regression ground and receiving prediction cultivation and realization）：以不住著生死涅槃，非此二種所退轉故，因為不住著生死和涅槃，不被這二者所退轉。", "九佛地修證（Buddha ground cultivation and realization）：無二障故，因為沒有兩種障礙。", "十示現菩提修證（Manifesting Bodhi cultivation and realization）：無休息故，因為沒有休息。", "無上乘總義者，略有三種無上乘義：謂正行無上故，正行持無上故，正行果無上故。何？", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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故此論名辯中邊。頌曰。

此論辯中邊　　深密堅實義　廣大一切義　　除諸不吉祥

論曰。此論能辯中邊行故名辯中邊。即是顯了處中二邊能緣行義。又此能辯中邊境故名辯中邊。即是顯了處中二邊所緣境義。或此正辯離初後邊中道法故名辯中邊。此論所辯是深密義。非諸尋思所行處故。是堅實義。能摧他辯非彼伏故。是廣大義。能辯利樂自他事故。是一切義。普能決了三乘法故。又能除滅諸不吉祥。永斷煩惱所知障故。

我辯此論諸功德　　咸持普施群生類　令獲勝生增福慧　　疾證廣大三菩提

辯中邊論卷下

【現代漢語翻譯】現代漢語譯本：因此，這部論典名為《辯中邊論》。偈頌說：『此論辯中邊，深密堅實義，廣大一切義，除諸不吉祥。』論曰：此論能夠辨別中道和邊見的行相，所以名為《辯中邊論》。也就是清晰地闡明處於中道和兩種邊見之間的能緣行義。又，此論能夠辨別中道和邊見的境界，所以名為《辯中邊論》。也就是清晰地闡明處於中道和兩種邊見之間的所緣境義。或者說，此論正是辨別遠離初始和終極邊見的中道之法，所以名為《辯中邊論》。此論所辨別的是深密義，不是各種尋思所能到達的地方。是堅實義，能夠摧毀其他辯論，而不是被他們降伏。是廣大義，能夠辨明利益自己和他人的事情。是一切義，普遍能夠決斷了三乘佛法。又能夠除滅各種不吉祥，永遠斷除煩惱障和所知障。『我辯此論諸功德，咸持普施群生類，令獲勝生增福慧，疾證廣大三菩提（Sāṃbodhi，正等覺）。』《辯中邊論》卷下

【English Translation】 English version: Therefore, this treatise is named 'Distinguishing the Middle from the Extremes'. The verse says: 'This treatise distinguishes the middle from the extremes, its meaning is profound and solid, Vast and all-encompassing, removing all inauspiciousness.' The treatise says: This treatise is named 'Distinguishing the Middle from the Extremes' because it can distinguish the aspects of the middle way and the extremes. That is, it clearly elucidates the meaning of the acting subject (能緣, nengyuan) situated between the middle way and the two extremes. Furthermore, this treatise is named 'Distinguishing the Middle from the Extremes' because it can distinguish the realms of the middle way and the extremes. That is, it clearly elucidates the meaning of the object of cognition (所緣, suoyuan) situated between the middle way and the two extremes. Or rather, this treatise precisely distinguishes the Dharma of the middle way that is apart from the initial and ultimate extremes, hence it is named 'Distinguishing the Middle from the Extremes'. What this treatise distinguishes is the profound meaning, which is not a place that various speculations can reach. It is the solid meaning, capable of destroying other arguments, and not being subdued by them. It is the vast meaning, capable of distinguishing matters that benefit oneself and others. It is the all-encompassing meaning, universally capable of resolving the three vehicles of Dharma. Moreover, it can eliminate all inauspiciousness, permanently cutting off the afflictive obscurations (煩惱障, fannaozhang) and the cognitive obscurations (所知障, suozhizhang). 'I expound the merits of this treatise, holding them entirely and universally bestowing them upon all sentient beings, May they attain superior rebirth, increase blessings and wisdom, and quickly realize vast Sāṃbodhi (正等覺, perfect enlightenment).' End of 'Distinguishing the Middle from the Extremes', Volume 2