T31n1601_辯中邊論頌
大正藏第 31 冊 No. 1601 辯中邊論頌
No. 1601 [cf. Nos. 1599, 1600]
辯中邊論頌一卷
彌勒菩薩說
三藏法師玄奘奉 詔譯
辯相品第一
唯相障真實 及修諸對治 即此修分位 得果無上乘 虛妄分別有 於此二都無 此中唯有空 于彼亦有此 故說一切法 非空非不空 有無及有故 是則契中道 識生變似義 有情我及了 此境實非有 境無故識無 虛妄分別性 由此義得成 非實有全無 許滅解脫故 唯所執依他 及圓成實性 境故分別故 及二空故說 依識有所得 境無所得生 依境無所得 識無所得生 由識有得性 亦成無所得 故知二有得 無得性平等 三界心心所 是虛妄分別 唯了境名心 亦別名心所 一則名緣識 第二名受者 此中能受用 分別推心所 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 諸相及異門 義差別成立 應知二空性 略說唯由此 無二有無故 非有亦非無 非異亦非一 是說為空相 略說
【現代漢語翻譯】 現代漢語譯本 《辯中邊論頌》一卷 彌勒菩薩說 三藏法師玄奘奉 詔譯
辯相品第一
只是相、障、真實，以及修習各種對治法門， 就是這些修習的階段，獲得無上乘的果位。 虛妄分別（Vikalpa）是存在的，但在這虛妄分別中，能取和所取兩種都是不存在的。 在這（虛妄分別）中，只有空性（Sunyata）；在空性中，也存在著這（虛妄分別）。 所以說一切法，非空也非不空。 有、無以及有故，這就是契合中道（Madhyamaka）。 識（Vijnana）生起時變現出好像外境（Artha）、有情（Sattva）、我（Atman）以及了別的作用。 這些外境實際上是不存在的，因為外境不存在，所以識也不存在。 虛妄分別的自性，由此道理得以成立。 不是真實存在，也不是完全沒有，因為允許滅盡而得到解脫的緣故。 只是所執（Parikalpita）、依他（Paratantra），以及圓成實性（Parinispanna）。 因為有外境、分別，以及二空（Dvai-sunyata）的緣故而這樣說。 依靠識而有所得，但外境的無所得生起。 依靠外境的無所得，識的無所得生起。 由於識具有所得的自性，也成就了無所得。 所以知道二者（識和境）的所得，與無所得的自性是平等的。 三界（Trailokya）的心和心所，都是虛妄分別。 僅僅了別外境的稱為心（Citta），也分別稱為心所（Caitasika）。 一個稱為緣識（Alambana-vijnana），第二個稱為受者（Upalabdhi）。 在這（虛妄分別）中，能夠受用、分別、推求的是心所。 覆障、安立，將導、攝、圓滿， 三種分別受用，引起並且連縛。 因為顯現苦果的緣故，只有這些惱亂世間。 三種、兩種、七種雜染（Samklesha），都是由虛妄分別所產生。 諸相以及異名，義的差別得以成立。 應當知道二空性，簡略地說只是由此（虛妄分別）。 沒有二，有和無的緣故，非有也非無。 非異也非一，這是說空相（Sunyata-lakshana）。 簡略地說
【English Translation】 English version Verses on Discriminating the Middle and the Extremes Composed by Bodhisattva Maitreya (Maitreya-bodhisattva) Translated by the Tripitaka Master Xuanzang (Xuanzang) under Imperial Decree
Chapter 1: Discrimination of Aspects
Only aspects, obscurations, reality, And the cultivation of various antidotes, Are these stages of cultivation, Attaining the fruit of the unsurpassed vehicle. Imaginary discrimination (Vikalpa) exists, But in this, both the apprehended and the apprehender are absent. In this (imaginary discrimination), there is only emptiness (Sunyata); In emptiness, there is also this (imaginary discrimination). Therefore, it is said that all dharmas, Are neither empty nor not empty. Existence, non-existence, and existence because of existence, This is in accordance with the Middle Way (Madhyamaka). When consciousness (Vijnana) arises, it transforms into what appears to be external objects (Artha), sentient beings (Sattva), self (Atman), and the function of discernment. These external objects are actually non-existent, Because external objects do not exist, consciousness also does not exist. The nature of imaginary discrimination, Is thereby established by this principle. It is neither truly existent nor completely non-existent, Because annihilation is permitted to attain liberation. Only the imagined (Parikalpita), the dependent (Paratantra), And the perfectly established nature (Parinispanna). It is said because of external objects, discrimination, And the two emptinesses (Dvai-sunyata). Relying on consciousness, there is something obtained, But the unobtainable of external objects arises. Relying on the unobtainable of external objects, The unobtainable of consciousness arises. Because consciousness has the nature of being obtainable, It also accomplishes the unobtainable. Therefore, know that the obtainable of the two (consciousness and objects), Is equal to the nature of the unobtainable. The mind and mental factors of the three realms (Trailokya), Are all imaginary discriminations. Merely discriminating external objects is called mind (Citta), And is also separately called mental factors (Caitasika). One is called object-consciousness (Alambana-vijnana), The second is called the experiencer (Upalabdhi). In this (imaginary discrimination), what is able to experience, discriminate, and seek is the mental factor. Covering, obscuring, and establishing, Leading, gathering, and perfecting, The three types of discrimination experience, arise, and bind. Because the suffering result manifests, Only these afflict the world. The three, two, and seven defilements (Samklesha), Are all produced by imaginary discrimination. The various aspects and different names, The differences in meaning are established. It should be known that the two emptinesses, Briefly speaking, are only due to this (imaginary discrimination). Without two, because of existence and non-existence, It is neither existent nor non-existent. Neither different nor the same, This is said to be the aspect of emptiness (Sunyata-lakshana). Briefly speaking
空異門 謂真如實際 無相勝義性 法界等應知 由無變無倒 相滅聖智境 及諸聖法因 異門義如次 此雜染清凈 由有垢無垢 如水界全空 凈故許為凈 能食及所食 此依身所住 能見如此理 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 補特伽羅法 實性俱非有 此無性有性 故別立二空 此若無雜染 一切應自脫 此若無清凈 功用應無果 非染非不染 非凈非不凈 心性本凈故 由客塵所染
辯障品第二
具分及一分 增盛與平等 于生死取捨 說障二種性 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 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 心極疲厭性 及闕于正行 鄙惡者同居 倒粗重三餘 般若未成就 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 如言而取義 輕法重名利 于有情無悲 匱聞及少聞 不修治妙定 善菩提攝受 有慧無亂障 迴向
【現代漢語翻譯】 現代漢語譯本 空異門：指的是真如實際（Tathata-vastuta，事物的真實本性），無相勝義性（Ananimitta-paramartha-svabhava，無相的至高真理的本質），法界（Dharmadhatu，一切法的界限）等，應該這樣理解。 由於沒有變異，沒有顛倒，相的滅盡是聖智的境界，以及是諸聖法的因，這些是空的不同名稱和意義，應按順序理解。 這種雜染和清凈，由於有垢和無垢而產生。就像水界完全是空性一樣，因為清凈的緣故，所以被認為是清凈的。 能食者和所食者，這是依身而住的。能夠像這樣理解這個道理，所尋求的兩種清凈就是空性。 爲了恒常利益有情眾生，爲了不捨棄生死輪迴，爲了善行沒有窮盡，所以要觀察這種空性。 爲了種性的清凈，爲了獲得諸多的相好，爲了清凈諸佛的法，所以菩薩要觀察空性。 補特伽羅（Pudgala，個體）和法（Dharma，事物），它們的實性都是不存在的。這種無性和有性，所以分別設立了兩種空性。 如果這裡沒有雜染，一切眾生應該自己解脫。如果這裡沒有清凈，那麼功用應該沒有結果。 不是染污，也不是不染污；不是清凈，也不是不清凈。因為心性本來就是清凈的，只是被客塵所染污。
辯障品第二 具分和一分，增盛和平等，對於生死輪迴的取捨，說的是兩種障礙的性質。 九種煩惱的相，指的是愛等九結（九種束縛）。 最初的兩種障礙厭離和捨棄，其餘的七種障礙真實的見解。 指的是能夠障礙身見（Sakkaya-ditthi，認為五蘊是我的邪見），以及對於彼事（指涅槃）的滅道寶（指滅諦和道諦）的障礙。 因為遠離利養恭敬等，沒有加行，不是正確的處所，不如理作意不生起。 不發起正確的思維，資糧沒有圓滿，缺少種性的善友，心極度疲憊厭倦。 以及缺少正確的修行，與鄙惡的人同住，顛倒、粗重和三餘（指欲界的煩惱），般若智慧沒有成就。 以及本性粗重，懈怠放逸的性質，執著于有和有著資財，以及心性下劣。 不相信，沒有殊勝的理解，按照字面意思來理解意義，輕視佛法，重視名利，對於有情眾生沒有慈悲。 缺乏聽聞和很少聽聞，不修習殊勝的禪定，善菩提的攝受，有智慧而沒有散亂的障礙。 迴向
【English Translation】 English version 'Empty Different Aspects' refers to Suchness-actuality (Tathata-vastuta, the true nature of things), the Signless Supreme Meaning Nature (Ananimitta-paramartha-svabhava, the essence of the supreme truth without signs), the Dharmadhatu (the realm of all dharmas), etc., should be understood in this way. Because there is no change, no inversion, the extinction of signs is the realm of holy wisdom, and the cause of all holy dharmas. These are different names and meanings of emptiness, which should be understood in order. This defilement and purity arise from the presence and absence of impurities. Just as the water realm is completely empty, it is considered pure because of its purity. The eater and the eaten, this dwells in the body. Being able to understand this principle in this way, the two purities sought are emptiness. For the sake of constantly benefiting sentient beings, for the sake of not abandoning the cycle of birth and death, for the sake of good deeds without end, therefore, one should observe this emptiness. For the sake of the purity of lineage, for the sake of obtaining many excellent marks, for the sake of purifying the dharmas of all Buddhas, therefore, Bodhisattvas should observe emptiness. Pudgala (individual) and Dharma (things), their real nature is non-existent. This non-nature and nature, therefore, two emptinesses are established separately. If there is no defilement here, all beings should liberate themselves. If there is no purity here, then the effort should have no result. It is neither defiled nor undefiled; neither pure nor impure. Because the nature of the mind is originally pure, it is only defiled by adventitious dust.
Chapter Two: Discriminating Obstructions Complete and partial, increasing and equal, regarding the acceptance and rejection of the cycle of birth and death, it speaks of the nature of two kinds of obstructions. The nine aspects of afflictions refer to the nine bonds (nine kinds of fetters) such as love. The first two kinds of obstructions are aversion and abandonment, and the remaining seven obstruct true views. It refers to the ability to obstruct the view of self (Sakkaya-ditthi, the false view that the five aggregates are 'I'), as well as the obstruction to the treasure of cessation and the path (referring to the cessation truth and the path truth) regarding that matter (referring to Nirvana). Because of being far away from profit, offerings, and respect, without effort, not the right place, and improper attention does not arise. Not initiating correct thinking, the accumulation of merit is not complete, lacking good friends of lineage, and the mind is extremely tired and weary. And lacking correct practice, living with vile people, inversion, heaviness, and the three remainders (referring to the afflictions of the desire realm), prajna wisdom is not achieved. And the nature is heavy, the nature of laziness and indulgence, attachment to possessions and having wealth, and the mind is inferior. Not believing, without superior understanding, understanding the meaning according to the literal meaning, despising the Dharma, valuing fame and profit, and having no compassion for sentient beings. Lacking hearing and hearing little, not practicing excellent samadhi, the acceptance of good Bodhi, having wisdom without the obstruction of distraction. Dedication
不怖慳 自在名善等 如是善等十 各有前三障 于覺分度地 有別障應知 於事不善巧 懈怠定減二 不植羸劣性 見粗重過失 障富貴善趣 不捨諸有情 于失德減增 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 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 已說諸煩惱 及諸所知障 許此二盡故 一切障解脫
辯真實品第三
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 許於三自性 唯一常非有 一有而不真 一有無真實 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 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 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 應
【現代漢語翻譯】 現代漢語譯本： 不怖慳（不畏懼吝嗇），自在名善等。 如是善等十事，各有前三種障礙。 于覺分度地（菩提分法所達到的階段），有不同的障礙應當知曉。 於事不善巧，懈怠，定減二者（禪定和智慧）都會成為障礙。 不植羸劣性（不培養虛弱的性格），見粗重過失（看到粗大的過失）。 障富貴善趣（障礙獲得富貴和好的去處），不捨諸有情（不捨棄一切眾生）。 于失德減增（對於失去功德、減少或增加），令趣入解脫（引導進入解脫）。 障施等諸善（障礙佈施等各種善行），無盡亦無間（沒有窮盡也沒有間斷）。 所作善決定（所做的善行是確定的），受用法成熟（接受和使用佛法達到成熟）。 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（在這十法界中），有不染無明（有不被染污的無明）。 障十地功德（障礙十地的功德），故說為十障（所以說為十種障礙）。 已說諸煩惱，及諸所知障（已經說了各種煩惱和所知障）。 許此二盡故（允許這兩種障礙都斷盡），一切障解脫（一切障礙都解脫）。
辯真實品第三
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（都是爲了去除我見）。 許於三自性（允許在三種自性中），唯一常非有（只有一個是常，不是有）。 一有而不真，一有無真實。 於法數取趣（對於法、數、取、趣），及所取能取（以及所取和能取）。 有非有性中（在有和非有的性質中），增益損減見（產生增益和損減的見解）。 知此故不轉（知道這些所以不轉變），是名真實相（這叫做真實的相）。 無性與生滅，垢凈三無常（無自性、生滅、染污和清凈這三種無常）。 所取及事相，和合苦三種（所取、事相和合，這三種苦）。 空亦有三種，謂無異自性（空也有三種，即無異自性）。 無相及異相，自相三無我（無相、異相和自相，這三種無我）。 如次四三種，依根本真實（依次四種和三種，依賴於根本真實）。 苦三相已說，集亦有三種（苦的三種相已經說了，集也有三種）。 謂習氣等起，及相未離系（即習氣、等起，以及相未脫離束縛）。 自性二不生，垢寂二三滅（自性二不生，染污寂滅二者是三種滅）。 遍知及永斷，證得三道諦（完全瞭解和永遠斷除，證得三種道諦）。 應
【English Translation】 English version: Not fearing stinginess, being at ease, named 'good' and so on. These ten 'good' qualities each have three preceding obstacles. Regarding the stages of enlightenment factors, different obstacles should be known. Unskillfulness in activities, laziness, and the reduction of both concentration and wisdom become obstacles. Not cultivating weak nature, seeing gross faults. Obstructing wealth and good destinies, not abandoning sentient beings. Regarding the loss, decrease, or increase of virtues, leading them to enter liberation. Obstructing generosity and other virtues, endless and without interruption. The good deeds done are definite, the acceptance and use of the Dharma reach maturity. Pervasive and supreme, excellent flow and unconfined. Continuity without difference, without defilement and pure. Various dharmas without distinction, and neither increasing nor decreasing. And without discrimination, the meaning of the four kinds of independence. In these ten realms of Dharma, there is undefiled ignorance. Obstructing the merits of the ten grounds, therefore they are called the ten obstacles. The afflictions and the obstacles to knowledge have been explained. Because these two are allowed to be exhausted, all obstacles are liberated.
Chapter 3: Discriminating Reality
Reality is only ten, namely, the fundamental and the characteristics. Non-inverted cause and effect, and coarse and subtle realities. Extremely established, pure conduct, acceptance and differentiation. The ten skillful realities are all for removing the view of self. It is allowed that in the three self-natures, only one is constant and non-existent. One exists but is not real, one exists without reality. Regarding dharmas, numbers, destinations, and what is taken and what can take. In the nature of existence and non-existence, views of increase and decrease arise. Knowing this, one does not transform; this is called the characteristic of reality. No-nature and arising and ceasing, defilement and purity are the three impermanences. What is taken and the appearance of things, combination are the three kinds of suffering. Emptiness also has three kinds, namely, no different self-nature. No appearance and different appearance, self-appearance are the three no-selves. In order, the four and three kinds rely on fundamental reality. The three characteristics of suffering have been explained, accumulation also has three kinds. Namely, habitual tendencies arising together, and the aspect of not being separated from bondage. Self-nature two are not born, defilement and tranquility two are three cessations. Complete knowledge and permanent cutting off, realization are the three noble truths of the path. Should
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 世極成依一 理極成依三 凈所行有二 依一圓成實 名遍計所執 相分別依他 真如及正智 圓成實所攝 流轉與安立 邪行依初二 實相唯識凈 正行依后一 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 此所執分別 法性義在彼 非一及總略 分段議名蘊 能所取彼取 種子義名界 能受所了境 用門義名處 緣起義于因 果用無增減 于非愛愛凈 俱生及勝主 得行不自在 是處非處義 根于取住續 用二凈增上 因果已未用 是世義應知 受及受資糧 彼所因諸行 二寂滅對治 是諦義應知 由功德過失 及無分別智 依他自出離 是乘義應知 有為無為義 謂若假若因 若相若寂靜 若彼所觀義
辯修對治品第四
以粗重愛因 我事無迷故 為入四聖諦 修念住應知 已遍知障治 一切種差別 為遠離修集 勤修四正斷 依住堪能性 為一切事成 滅除五過失 勤修八斷行 懈怠忘聖言 及惛沉掉舉
【現代漢語翻譯】 現代漢語譯本 知曉世俗諦（satya，真理）的差別有三種： 即假立、行相、顯現，它們依次依賴於根本的三種。 勝義諦（paramārtha-satya，最高的真理）也有三種： 即意義、獲得、正行，依賴於根本的一，沒有變異；沒有顛倒的二，圓滿真實。 世間極成依賴於一，道理極成依賴於三。 清凈所行有二，依賴於一，圓成實（pariniṣpanna，圓滿成就的真實）。 名稱是遍計所執（parikalpita，普遍計度的），相狀分別是依他起（paratantra，依他而起的）。 真如（tathātā，如實）以及正智（samyag-jñāna，正確的智慧），都屬於圓成實所攝。 流轉和安立，邪行依賴於最初的二者。 實相、唯識、清凈，正行依賴於最後的一者。 對於五蘊（skandha，構成個體存在的五種要素）等，產生我見（ātma-dṛṣṭi，認為有「我」的錯誤見解），執著于單一、原因、受者。 作者、自在、轉變，增上義以及常恒。 雜染和清凈所依賴的，觀察束縛和解脫者的自性。 這些所執著分別的，法性（dharmatā，法的本性）的意義就在其中。 非一以及總括，分段議論稱為蘊。 能取和所取，彼和彼所取，種子的意義稱為界（dhātu，構成要素）。 能感受和所了知的境界，作用的門徑稱為處（āyatana，產生作用的場所）。 緣起（pratītyasamutpāda，事物相互依存的產生）的意義在於因，果的作用沒有增減。 對於非喜愛、喜愛、清凈，俱生以及殊勝的主宰。 獲得、行為、不自在，這是處非處（sthānāsthāna，可能性與不可能性）的意義。 根（indriya，感覺器官）在於取、住、持續，作用、清凈、增上。 因果、已然、未然的作用，這是世（adhvan，時間）的意義應當知曉。 受（vedanā，感受）以及受的資糧，它們的原因是諸行（saṃskāra，意志行為）。 二種寂滅的對治，這是諦（satya，真理）的意義應當知曉。 由於功德和過失，以及無分別智（nirvikalpa-jñāna，沒有分別的智慧）。 依他、自性、出離，這是乘（yāna，道路，方法）的意義應當知曉。 有為（saṃskṛta，有條件的）和無為（asaṃskṛta，無條件的）的意義，即若是假立，若是原因。 若是相狀，若是寂靜，若是彼所觀察的意義。
辯修對治品 第四
以粗重和愛為原因，因為我事沒有迷惑。 爲了進入四聖諦（catvāri ārya-satyāni，四種高貴的真理），修習念住（smṛtyupasthāna，正念的建立）應當知曉。 已經普遍知曉障礙的對治，一切種類的差別。 爲了遠離和修集，勤奮修習四正斷（catvāri samyak-prahāṇāni，四種正確的努力）。 依賴於安住和堪能性，爲了成就一切事情。 滅除五種過失，勤奮修習八斷行。 懈怠、忘記聖言，以及昏沉、掉舉。
【English Translation】 English version Knowing the conventional truth (satya) has three distinctions: Namely, imputation, appearance, and manifestation, which rely on the three fundamental ones in order. The ultimate truth (paramārtha-satya) also has three: Namely, meaning, attainment, and right practice, relying on the fundamental one, without alteration; the non-inverted two, perfectly real. Worldly established relies on one, logically established relies on three. Pure conduct has two, relying on one, the perfectly established reality (pariniṣpanna). The name is the completely imputed (parikalpita), the characteristics are respectively dependently arisen (paratantra). Suchness (tathātā) and correct wisdom (samyag-jñāna) are both included in the perfectly established reality. Transmigration and establishment, wrong conduct rely on the first two. Reality, consciousness-only, purity, right conduct rely on the last one. Regarding the five aggregates (skandha) etc., generating the view of self (ātma-dṛṣṭi), clinging to oneness, cause, recipient. Agent, autonomous, transformation, the meaning of increase and permanence. What defilement and purity rely on, observing the nature of those who are bound and liberated. These clung-to discriminations, the meaning of the nature of phenomena (dharmatā) lies therein. Non-one and comprehensive, segmented discussion is called aggregate. Grasper and grasped, that and that which is grasped, the meaning of seed is called element (dhātu). What can be felt and what can be known, the gateway of function is called source (āyatana). The meaning of dependent origination (pratītyasamutpāda) lies in the cause, the function of the result has no increase or decrease. Regarding the unloved, loved, pure, co-arisen, and supreme master. Attainment, behavior, non-autonomy, this is the meaning of possible and impossible (sthānāsthāna). Faculty (indriya) lies in taking, abiding, continuing, function, purity, increase. Cause and effect, already and not yet functioning, this is the meaning of time (adhvan) that should be known. Feeling (vedanā) and the resources for feeling, their cause is volitional activities (saṃskāra). The antidote to the two kinds of cessation, this is the meaning of truth (satya) that should be known. Due to merit and fault, and non-discriminating wisdom (nirvikalpa-jñāna). Dependent, self-nature, liberation, this is the meaning of vehicle (yāna) that should be known. The meaning of conditioned (saṃskṛta) and unconditioned (asaṃskṛta), namely, if it is imputation, if it is cause. If it is characteristic, if it is tranquility, if it is the meaning of what is observed.
Chapter Four: Discriminating the Antidotes to Cultivation
With coarse and heavy and love as the cause, because there is no delusion about the self. In order to enter the Four Noble Truths (catvāri ārya-satyāni), the practice of mindfulness (smṛtyupasthāna) should be known. Having already thoroughly known the antidote to the obstacles, the distinctions of all kinds. In order to abandon and cultivate, diligently cultivate the Four Right Exertions (catvāri samyak-prahāṇāni). Relying on abiding and capability, in order to accomplish all things. Eliminating the five faults, diligently cultivate the eight practices of abandonment. Laziness, forgetting the holy words, and dullness, agitation.
不作行作行 是五失應知 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 已種順解脫 復修五增上 謂欲行不忘 不散亂思擇 即損障名力 因果立次第 順抉擇二二 在五根五力 覺支略有五 謂所依自性 出離並利益 及三無染支 由因緣所依 自性義差別 故輕安定舍 說為無染支 分別及誨示 令他信有三 對治障亦三 故道支成八 表見戒遠離 令他深信受 對治本隨惑 及自在障故 有倒順無倒 無倒有倒隨 無倒無倒隨 是修治差別 菩薩所修習 由所緣作意 證得殊勝故 與二乘差別
辯修分位品第五
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 應知法界中 略有三分位 不凈凈不凈 清凈隨所應 依前諸位中 所有差別相 隨所應建立 諸補特伽羅
辯得果品第六
器說為異熟 力是彼增上 愛樂增長凈 如次即五果 復略說余果 後後初數習 究竟順障滅 離勝上無上
辯無上乘品第七
總由
三無上 說為無上乘 謂正行所緣 及修證無上 正行有六種 謂最勝作意 隨法離二邊 差別無差別 最勝有十二 謂廣大長時 依處及無盡 無間無難性 自在攝發起 得等流究竟 由斯說十度 名波羅蜜多 十波羅蜜多 謂施戒安忍 精進定般若 方便願力智 饒益不害受 增德能入脫 無盡常起定 受用成熟他 菩薩以三慧 恒思惟大乘 如所施設法 名作意正行 此增長善界 入義及事成 此助伴應知 即十種法行 謂書寫供養 施供聽披讀 受持正開演 諷誦及思修 行十法行者 獲福聚無量 勝故無盡故 由攝他不息 隨法行二種 謂諸無散亂 無顛倒轉變 諸菩薩應知 出定于境流 味沉掉矯示 我執心下劣 諸智者應知 智見於文義 作意及不動 二相染凈客 無怖高無倒 知但由相應 串習或翻此 有義及非有 是于文無倒 似二性顯現 如現實非有 知離有非有 是于義無倒 于作意無倒 知彼言熏習 言作意彼依 現似二因故 于不動無倒 謂知義非有 非無如幻等 有無不動故 于自相無倒 知一切唯名 離一切分別 依勝義自相
【現代漢語翻譯】 現代漢語譯本 三無上，被宣說為無上乘（至高無上的教法）。 指的是正行（正確的修行）所緣（所觀想的對象），以及修證（通過修行而獲得的證悟）的無上（至高無上）。 正行有六種，即最勝作意（最殊勝的專注）、隨法（遵循佛法）、離二邊（遠離兩種極端）、差別（區分）、無差別（無區分）。 最勝有十二種，即廣大（範圍廣闊）、長時（持續時間長）、依處（所依賴的基礎）、無盡（沒有窮盡）、無間（沒有間斷）、無難性（沒有困難）、自在（自由自在）、攝（攝取）、發起（開始）、得（獲得）、等流（相似的延續）、究竟（最終完成）。 因此宣說十度（十種波羅蜜），名為波羅蜜多（到達彼岸）。 十波羅蜜多，即施（佈施）、戒（持戒）、安忍（忍辱）、精進（努力）、定（禪定）、般若（智慧）、方便（善巧的方法）、愿（願力）、力（力量）、智（智慧）。 饒益（利益他人）、不害（不傷害他人）、受（接受）、增德（增長功德）、能入（能夠進入）、脫（解脫）。 無盡（沒有窮盡）、常起定（經常進入禪定）、受用（享受）、成熟他（使他人成熟）。 菩薩以三慧（三種智慧），恒常思惟大乘（偉大的教法）。 如所施設法（如所教導的法），名為作意正行（專注的正確修行）。 此增長善界（增長善良的境界），入義（進入真義）及事成（事情成就）。 此助伴應知（這些輔助條件應該知道），即十種法行（十種修行佛法的方式）。 即書寫（抄寫佛經）、供養（供養佛像或僧侶）、施供（佈施供養）、聽（聽聞佛法）、披讀（閱讀佛經）、受持（接受並記住佛法）、正開演（正確地講解佛法）、諷誦（背誦佛經）、及思修（思考和修行）。 行十法行者（修行這十種法行的人），獲福聚無量（獲得的福德積累是無量的）。 殊勝的緣故，沒有窮盡的緣故，由於攝取他人而不停止。 隨法行二種（遵循佛法的修行有兩種），即諸無散亂（沒有散亂），無顛倒轉變（沒有顛倒的改變），諸菩薩應知（各位菩薩應該知道）。 出定于境流（從禪定中出來，心隨境界流動），味（貪著）、沉（昏沉）、掉（掉舉）、矯示（虛偽的展示）。 我執（執著于自我）、心下劣（心胸狹隘），諸智者應知（有智慧的人應該知道）。 智見於文義（智慧的見解在於文字和意義），作意（專注）及不動（不為所動）。 二相染凈客（兩種現象，染污和清凈都是暫時的），無怖（沒有恐懼）、高（高尚）、無倒（沒有顛倒）。 知道僅僅由於相應（相互適應），串習（習慣）或者翻此（與此相反）。 有義（有意義）及非有（沒有意義），是于文無倒（對於文字沒有顛倒）。 似二性顯現（似乎兩種性質顯現），如現實非有（如同現實並非真實存在）。 知離有非有（知道遠離存在和不存在），是于義無倒（對於意義沒有顛倒）。 于作意無倒（對於專注沒有顛倒），知彼言熏習（知道那些語言的薰陶）。 言作意彼依（語言的專注依賴於它），現似二因故（現在似乎是兩種原因）。 于不動無倒（對於不動搖沒有顛倒），謂知義非有（即知道意義並非真實存在）。 非無如幻等（並非不存在，如同幻象等），有無不動故（存在和不存在都不會動搖）。 于自相無倒（對於自性沒有顛倒），知一切唯名（知道一切都只是名稱）。 離一切分別（遠離一切分別），依勝義自相（依靠勝義的自性）。
【English Translation】 English version The Three Supreme are spoken of as the Unsurpassed Vehicle (the highest teaching). Referring to the object of focus in Right Practice (correct cultivation), and the unsurpassed (supreme) nature of Attainment (enlightenment achieved through practice). There are six types of Right Practice, namely, the most excellent attention (supreme focus), following the Dharma (adhering to the Buddhist teachings),離二邊 (avoiding the two extremes), differentiation (distinguishing), and non-differentiation (non-distinguishing). There are twelve types of the most excellent, namely, vastness (extensive scope), long duration (extended period), basis (foundation upon which to rely), inexhaustibility (without end), uninterruptedness (without breaks), absence of difficulty (without obstacles), freedom (liberation), gathering (collecting), initiating (beginning), obtaining (acquiring), similar continuation (analogous progression), and ultimate completion (final accomplishment). Therefore, the Ten Perfections (ten pāramitās) are spoken of, named Pāramitā (reaching the other shore). The Ten Pāramitās are: Generosity (dāna), Discipline (śīla), Patience (kṣānti), Effort (vīrya), Concentration (dhyāna), Wisdom (prajñā), Skillful Means (upāya), Vow (praṇidhāna), Strength (bala), and Knowledge (jñāna). Benefiting (others), not harming (others), receiving (acceptance), increasing merit (accumulating virtue), being able to enter (capable of entering), liberation (freedom). Inexhaustible (without end), constantly arising concentration (frequent entering into samādhi), enjoyment (experiencing), maturing others (bringing others to maturity). Bodhisattvas constantly contemplate the Mahāyāna (Great Vehicle) with the Three Wisdoms (three types of wisdom). As the Dharma is taught (as the teachings are imparted), it is called Right Practice of Attention (correct cultivation of focus). This increases the realm of goodness (expands the sphere of virtue), enters into meaning (accesses true meaning), and accomplishes things (achieves results). These assisting conditions should be known, namely, the Ten Practices of Dharma (ten ways of practicing the Dharma). That is, writing (copying scriptures), offering (making offerings to Buddha images or monks), giving offerings (charitable donations), listening (hearing the Dharma), reading (studying scriptures), receiving and upholding (accepting and remembering the Dharma), correctly explaining (accurately expounding the Dharma), reciting (chanting scriptures), and contemplating and cultivating (reflecting and practicing). Those who practice the Ten Practices of Dharma obtain immeasurable accumulations of merit. Because of its excellence, because of its inexhaustibility, and because of its unceasing gathering of others. There are two types of following the Dharma (practicing in accordance with the Dharma), namely, without distraction (absence of scattering) and without inverted transformation (absence of distorted change), which all Bodhisattvas should know. Emerging from samādhi and flowing into objects (mind flowing with external objects after emerging from meditation), taste (attachment), dullness (lethargy), agitation (restlessness), false display (hypocritical showing). Ego-grasping (clinging to self), inferior mind (narrow-mindedness), which wise individuals should know. Wise insight lies in the words and meanings, attention and non-movement. The two characteristics, defilement and purity, are temporary guests, without fear, noble, and without inversion. Knowing that it is merely due to correspondence (mutual adaptation), habituation (familiarity), or the opposite of this. Meaningful and meaningless, is without inversion in words. Seeming to manifest two natures, like reality but not truly existing. Knowing to be apart from existence and non-existence, is without inversion in meaning. Without inversion in attention, knowing the influence of those words. The attention of words depends on it, now seeming to be due to two causes. Without inversion in non-movement, namely, knowing that meaning is not truly existent. Not non-existent like illusions, existence and non-existence do not move. Without inversion in self-nature, knowing that everything is merely name. Apart from all discrimination, relying on the self-nature of ultimate meaning.
以離真法界 無別有一法 故通達此者 于共相無倒 知顛倒作意 未滅及已滅 於法界雜染 清凈無顛倒 知法界本性 清凈如虛空 故染凈非主 是于客無倒 有情法無故 染凈性俱無 知此無怖高 是於二無倒 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 差別無差別 應知於十地 十波羅蜜多 增上等修集 所緣謂安界 所能立任持 印內持通達 增證運最勝 修證謂無闕 不毀動圓滿 起堅固調柔 不住無障息 此論辯中邊 深密堅實義 廣大一切義 除諸不吉祥
辯中邊論頌
【現代漢語翻譯】 現代漢語譯本 遠離了真實的法界（Dharmadhatu，一切法的本源），就沒有其他任何一法存在。 因此，通達此理的人，對於共相（普遍的特徵）不會有顛倒的認知。 了知顛倒的作意（錯誤的心理活動），無論是尚未止息還是已經止息， 對於法界的雜染（污染）和清凈，都不會有顛倒的認知。 了知法界的本性清凈，如同虛空一般， 因此，雜染和清凈都不是主宰，而是依附於客塵（外來的煩惱），不會有顛倒的認知。 由於有情（Sentient beings，有感覺和意識的生命）和法（Dharma，事物、規律）的自性本空， 雜染和清凈的自性也都不存在。 了知這種空性，就不會有怖畏和高慢，對於二元對立不會有顛倒的認知。 關於異性（不同的自性）和一性（相同的自性），外道（非佛教的修行者）和聲聞（Sravaka，聽聞佛法而修行的弟子）， 都執著于增益邊（增加不存在的事物）和損減邊（減少存在的事物），有情和法各有兩種極端的見解。 所要對治的（煩惱）和能對治的（方法），常住（永恒不變）和斷滅（徹底消失）， 所要取著的（對像）和能取著的（主體），雜染和清凈，各有兩種或三種不同的見解。 分別這兩種邊見（極端的觀點）的性質，應當知道還有七種。 即有和非有的邊見，所能寂滅的（涅槃）和怖畏的（輪迴）， 所能取著的（對像）是正還是邪，有用和無用的， 不起和及時等等，這些都是分別兩種邊見的表現。 差別和無差別，應當知道這與十地（菩薩修行的十個階段）有關， 十波羅蜜多（十種到達彼岸的方法）的增上等修集。 所緣是指安立的界限，所能立足的是任持的力量， 印證內在的持有，通達，增進證悟，運用最殊勝的能力。 修證是指沒有缺失，不毀壞，不動搖，圓滿， 生起堅固的信心，調伏煩惱，不住于任何境界，沒有障礙，止息妄念。 這部《辯中邊論》闡述了深奧、秘密、堅實的意義， 廣大而包含一切意義，能夠去除各種不吉祥。 《辯中邊論頌》
【English Translation】 English version Apart from the true Dharmadhatu (the source of all phenomena), there is no other dharma. Therefore, one who understands this does not have inverted perceptions regarding common characteristics. Knowing that inverted mental activity (wrong mental activities), whether not yet ceased or already ceased, Regarding the defilement and purity of the Dharmadhatu, there will be no inverted perceptions. Knowing that the nature of the Dharmadhatu is pure, like space, Therefore, defilement and purity are not the masters, but are attached to adventitious defilements (external afflictions), without inverted perceptions. Because sentient beings (Sentient beings, beings with feelings and consciousness) and dharmas (Dharma, things, laws) are empty of inherent existence, The nature of defilement and purity does not exist either. Knowing this emptiness, there will be no fear or arrogance, and there will be no inverted perceptions regarding duality. Regarding otherness (different natures) and oneness (same nature), non-Buddhists (non-Buddhist practitioners) and Sravakas (Sravaka, disciples who practice by hearing the Dharma), Both cling to the extreme of addition (adding non-existent things) and the extreme of subtraction (subtracting existent things), sentient beings and dharmas each have two extreme views. What is to be treated (afflictions) and what can treat (methods), permanence (eternal and unchanging) and annihilation (complete disappearance), What is to be grasped (objects) and what can grasp (subject), defilement and purity, each has two or three different views. Distinguishing the nature of these two extreme views, it should be known that there are also seven kinds. Namely, the extreme views of existence and non-existence, what can be pacified (Nirvana) and what is fearful (Samsara), What can be grasped (objects) is right or wrong, useful and useless, Non-arising and timely, etc., these are all manifestations of distinguishing between two extreme views. Difference and non-difference, it should be known that this is related to the ten bhumis (ten stages of Bodhisattva practice), The increasing and accumulating of the ten Paramitas (ten methods of reaching the other shore). What is conditioned refers to the established boundaries, and what can be established is the power of upholding, Confirming the inner holding, understanding, increasing realization, and using the most excellent ability. Cultivation and realization mean without deficiency, without destruction, without shaking, complete, Arising firm faith, taming afflictions, not dwelling in any realm, without obstacles, and ceasing delusions. This 'Discrimination between the Middle and the Extremes' elucidates profound, secret, and solid meanings, Vast and containing all meanings, it can remove all inauspiciousness. Verses on the 'Discrimination between the Middle and the Extremes'