T31n1603_顯揚聖教論頌
大正藏第 31 冊 No. 1603 顯揚聖教論頌
No. 1603 [cf. No. 1602]
顯揚聖教論頌
無著菩薩造
三藏法師玄奘奉 詔譯
攝事品第一
善逝善說妙三身 無畏無流證教法 上乘真實牟尼子 我今至誠先贊禮 稽首次敬大慈尊 將紹種智法王位 無依世間所歸趣 宣說瑜伽師地者 昔我無著從彼聞 今當錯綜地中要 顯揚聖教慈悲故 文約義周而易曉 攝事凈義成善巧 無常苦空與無性 現觀瑜伽不思議 攝勝抉擇十一品 一切界雜染 諦依止覺分 補特伽羅果 諸功德九事 心心所有色 不相應無為 界謂欲色等 及與三千界 煩惱業生性 雜染相應知 諸諦有六種 依止八與二 覺分有眾多 最初三十七 智與解脫門 行跡及止觀 居處及所依 發心與悲愍 諸行通達性 地波羅蜜多 菩薩行攝事 及彼陀羅尼 三摩地等門 諸無量作意 真如作意相 信解不思議 廣大阿世耶 應知諸自數 隨信行等七 復八種應知 及極七反等 退法等有六 軟根等七種 在俗及出家 聲聞乘等三 可救不可救 入方便等九
【現代漢語翻譯】 現代漢語譯本 《顯揚聖教論頌》
無著菩薩 造
三藏法師玄奘 奉 詔譯
攝事品第一
善逝（Sugata，如來十號之一）善於宣說微妙的三身（trikaya，法身、報身、應身），無畏（fearlessness）無漏（non-outflow）地證得教法（doctrine）。 作為上乘（supreme vehicle）真實（reality）的牟尼（Muni，釋迦牟尼佛的尊稱）之子，我現在至誠地贊禮。 我稽首（bow）再次敬禮大慈大悲的世尊（Bhagavan），他將繼承佛陀的種智（buddha-gnana）法王之位。 他是無依（without refuge）世間的歸宿和依止，宣說了《瑜伽師地論》（Yogacarabhumi-sastra）。 過去我無著（Asanga）從彌勒菩薩（Maitreya）那裡聽聞，現在我將錯綜地闡述《瑜伽師地論》中的要義。 爲了顯揚聖教（holy teaching），出於慈悲（compassion）的緣故，我將以文約義周（concise and comprehensive）且易於理解的方式來寫作。 攝事（summary of topics）凈義（pure meaning）成就善巧（skillful means），無常（impermanence）苦（suffering）空（emptiness）與無性（non-self）。 現觀（Abhisamaya，現證）瑜伽（Yoga）不可思議（inconceivable），總攝殊勝的抉擇（definitive）十一品（eleven categories）。 一切界（all realms）雜染（defilements），諦（truth）依止（support）覺分（enlightenment factors）。 補特伽羅（Pudgala，補特伽羅）果（result），諸功德（merits）九事（nine topics）。 心（mind）心所有（mental factors）色（form），不相應（non-associated）無為（unconditioned）。 界（realm）是指欲界（desire realm）、色界（form realm）等，以及三千大千世界（three thousand great thousand worlds）。 煩惱（afflictions）、業（karma）、生（birth）的自性（nature），應當知道是雜染（defilement）相應的。 諸諦（the truths）有六種，依止（support）有八種和兩種。 覺分（enlightenment factors）有眾多，最初是三十七道品（thirty-seven factors of enlightenment）。 智（wisdom）與解脫門（gates of liberation），行跡（conduct）以及止觀（Samatha-vipassana，止觀）。 居處（dwelling place）及所依（support），發心（generating Bodhicitta）與悲愍（compassion）。 諸行（activities）通達性（understanding nature），地（bhumi，菩薩的階位）波羅蜜多（paramita，到達彼岸）。 菩薩行（Bodhisattva conduct）攝事（summary of topics），以及彼陀羅尼（dharani，總持）。 三摩地（samadhi，禪定）等門（gates），諸無量（immeasurable）作意（attention）。 真如（tathata，如如）作意相（aspects of attention），信解（faith and understanding）不可思議（inconceivable）。 廣大阿世耶（broad intention），應當知道諸自數（own number）。 隨信行（follower of faith）等七種，復八種應當知道。 以及極七反（seven times at most）等，退法（liable to regress）等有六種。 軟根（mild faculties）等七種，在俗（layperson）及出家（renunciate）。 聲聞乘（Sravakayana，聲聞乘）等三乘（three vehicles），可救（can be saved）不可救（cannot be saved）。 入方便（means of entering）等九種。
【English Translation】 English version Verses on the Summary of the Exposition of the Holy Teaching
By Bodhisattva Asanga
Translated under Imperial Order by the Tripitaka Master Xuanzang
Chapter 1: Summary of Topics
The Sugata (Well-Gone One) skillfully expounds the wonderful three bodies (trikaya), fearlessly and without outflows, attaining the Dharma (teaching). As a true son of the Muni (Sage), the supreme vehicle (Mahayana), I now sincerely praise and pay homage. I bow and again respectfully salute the Great Compassionate Bhagavan (Blessed One), who will inherit the Buddha's wisdom and the throne of the Dharma King. He is the refuge and support of the world without refuge, expounding the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice). In the past, I, Asanga, heard it from Maitreya Bodhisattva, and now I will comprehensively explain the essentials of the Yogacarabhumi. For the sake of expounding the holy teaching, out of compassion, I will write in a concise, comprehensive, and easily understandable manner. Summary of topics, pure meaning, accomplishment of skillful means, impermanence, suffering, emptiness, and non-self. Abhisamaya (Direct Realization), Yoga, inconceivable, summarizing the excellent definitive eleven categories. All realms, defilements, truth, support, enlightenment factors. Pudgala (Individual), result, merits, nine topics. Mind, mental factors, form, non-associated, unconditioned. Realm refers to the desire realm, form realm, and so on, as well as the three thousand great thousand worlds. The nature of afflictions, karma, and birth should be known as corresponding to defilement. The truths are of six kinds, and the supports are of eight kinds and two kinds. The enlightenment factors are numerous, initially the thirty-seven factors of enlightenment. Wisdom and the gates of liberation, conduct, and Samatha-vipassana (calm abiding and insight). Dwelling place and support, generating Bodhicitta (mind of enlightenment) and compassion. Understanding the nature of activities, bhumi (stages of Bodhisattva path), paramita (perfections). Bodhisattva conduct, summary of topics, and dharani (mantra). Samadhi (meditative absorption) and other gates, immeasurable attention. The aspects of attention to tathata (suchness), faith and understanding, inconceivable. Broad intention, one should know the own number. Follower of faith and so on, seven kinds, and again eight kinds should be known. And at most seven times, and so on, liable to regress and so on, there are six kinds. Mild faculties and so on, seven kinds, layperson and renunciate. Sravakayana (Hearer Vehicle) and other three vehicles, can be saved and cannot be saved. Means of entering and so on, nine kinds.
生差別故二 復由諸界別 應知十三種 果斷有五種 遍知及清凈 凈果界菩提 無學由自數 斷多因故斷 建立斷所從 由作意依修 及得斷次第 斷差別應知 及斷相利益 如是如所說 復應知多種 無量諸解脫 勝處與遍處 無諍妙愿智 無礙解神通 諸相好清凈 及諸力無畏 不護與念住 永斷諸習氣 無忘失妙法 及如來大悲 佛不共德法 一切種妙智 當知前九事 初為二所依 次二后六種 攝雜染清凈 染依差別故 清凈所緣故 心不流散故 正修方便故 彼位差別故 言說等因故 彼果故德故 數次第唯爾 欲思量無量 諸問答差別 由諸佛語言 事與相攝故 句迷惑戲論 住真實凈妙 寂靜性道理 假施設現觀 方所位分別 作執持增減 闇語所覺上 遠離轉藏護 簡擇與現行 睡眠及相屬 諸相攝相應 說任持次第 所作境瑜伽 奢摩他與觀 諸作意教授 德菩提聖教 若欲正修行 遍知等功德 由十種法行 及六種理趣
攝凈義品第二
諸論中勝論 亦善入瑜伽 清凈義應知 由具四凈德 攝一切義故 彼外不壞故 易入故入
【現代漢語翻譯】 現代漢語譯本 由於眾生的差別，所以有二種（斷）。 又由於諸界的差別，應當知道有十三種（斷）。 果斷有五種：果斷、遍知、以及清凈。 清凈果、界、菩提（bodhi，覺悟），無學（arhat，阿羅漢）由各自的數量。 因為斷除多種因，所以建立斷除所從之處。 由作意、依止、修習、以及獲得斷除的次第。 斷除的差別應當知道，以及斷除的相、利益。 像這樣如所說，又應當知道多種。 無量的諸解脫（vimoksha，解脫），勝處與遍處（kashina，遍處）。 無諍、妙愿智、無礙解（pratibhana，無礙解）、神通（abhijna，神通）。 諸相好清凈，以及諸力、無畏（vaisharadya，無畏）。 不護與念住（smrtyupasthana，念住），永遠斷除諸習氣。 無忘失妙法，以及如來大悲（karuna，大悲）。 佛不共德法，一切種妙智（sarvakarajnana，一切種智）。 應當知道前面九件事，最初為二者所依止。 其次二者和後面六種，攝取雜染和清凈。 因為染污的依止差別，因為清凈的所緣。 因為心不流散，因為正確修習方便。 因為那些位置的差別，因為言說等原因。 因為那些果和德，數量和次第就是這樣。 想要思量無量的諸問答差別。 由諸佛的語言，事和相的攝取。 句、迷惑、戲論，安住于真實、清凈、美妙。 寂靜性、道理，假施設、現觀（abhisamaya，現觀）。 方所、位置的分別，作、執持、增減。 闇語、所覺之上，遠離、轉、藏、護。 簡擇與現行，睡眠以及相屬。 諸相攝、相應，說任持、次第。 所作、境、瑜伽（yoga，瑜伽），奢摩他（shamatha，止）與觀（vipashyana，觀）。 諸作意、教授，德、菩提（bodhi，菩提）、聖教。 如果想要正確修行，遍知等功德。 由十種法行，以及六種理趣。
攝凈義品第二
諸論中殊勝的理論，也善於進入瑜伽（yoga，瑜伽）。 清凈的意義應當知道，由具備四種清凈的功德。 因為攝取一切意義，因為那些外在不壞。 容易進入的緣故。
【English Translation】 English version Due to the differences in beings, there are two types of (cessation). Furthermore, due to the differences in realms, it should be known that there are thirteen types of (cessation). The fruition of cessation has five aspects: fruition of cessation, comprehensive knowledge, and purification. Pure fruition, realm, bodhi (覺悟, enlightenment), and the non-learner (arhat, 阿羅漢) each have their own respective number. Because of ceasing multiple causes, the place from which cessation arises is established. Cessation's sequence is established by attention, reliance, practice, and attainment. The differences in cessation should be known, as well as the characteristics and benefits of cessation. Thus, as has been said, many more should be known. The immeasurable liberations (vimoksha, 解脫), the surpassing abodes and the all-encompassing abodes (kashina, 遍處). Non-conflict, the wisdom of wonderful aspirations, unimpeded eloquence (pratibhana, 無礙解), and supernormal powers (abhijna, 神通). The purity of the excellent marks and characteristics, as well as the powers and fearlessnesses (vaisharadya, 無畏). Non-protection and the establishments of mindfulness (smrtyupasthana, 念住), the perpetual cessation of all habitual tendencies. Non-forgetting of the wonderful Dharma, and the Tathagata's great compassion (karuna, 大悲). The Buddha's unique qualities and virtues, and the all-knowing wisdom (sarvakarajnana, 一切種智). It should be known that the first nine things, the first two are relied upon. The next two and the last six encompass defilement and purification. Because of the difference in the reliance on defilement, because of the object of purification. Because the mind does not wander, because of the correct practice of skillful means. Because of the differences in those positions, because of the causes such as speech. Because of those fruits and virtues, the number and sequence are just so. Wanting to contemplate the immeasurable differences in questions and answers. From the languages of the Buddhas, the encompassing of events and characteristics. Sentences, confusion, playfulness, abiding in truth, purity, and wonder. Peaceful nature, reasoning, provisional designation, direct realization (abhisamaya, 現觀). Distinguishing places and positions, doing, holding, increasing, and decreasing. Obscure language, above what is perceived, distancing, transforming, concealing, and protecting. Discernment and manifestation, sleep and belonging. The encompassing and corresponding of characteristics, speaking of upholding and sequence. What is done, object, yoga (瑜伽), shamatha (止) and vipashyana (觀). The attentions, teachings, virtues, bodhi (菩提, enlightenment), and holy teachings. If one wishes to practice correctly, the merits of comprehensive knowledge and so on. By the ten practices of Dharma, and the six kinds of reasoning.
Chapter Two: Compendium of Purification
Among all treatises, the supreme treatise is also good at entering yoga (瑜伽). The meaning of purification should be known, by possessing the four virtues of purification. Because it encompasses all meanings, because those external things are indestructible. Because it is easy to enter.
已 行不失壞故 諸佛說妙法 正依於二諦 一者名世俗 二者名勝義 初說我法用 為隨余故說 七種及四種 真如名勝義 自性義建立 數次第善巧 想差別應知 顯蘊世俗義 五三法真實 彼復四應知 及四種尋思 四種如實智 三自性成立 差別業隱密 方便攝別異 是各有多種 聞十二分教 三最勝歸依 三學三菩提 為有情凈說 聞歸學菩提 六三十二五 隨名數次第 如應廣分別 聖行無上乘 大菩提功德 異論論法釋 應知各多種 殊特非殊特 平等心利益 報恩與欣贊 不虛方便行 不顛倒方便 退墮與勝進 相似實功德 善調伏有情 諸菩薩受記 墮于決定數 定作常應作 最勝法應知 諸施設建立 一切法尋思 及如實遍智 並及諸無量 宣說果利益 大乘性與攝 菩薩十應知 建立諸名號 執因中有果 顯了有去來 我常宿作因 自在等害法 邊無邊矯亂 見無因斷空 計勝凈吉祥 名十六異論 功能無體性 攝不攝相違 有用及無用 為因成大過 論體論處所 論據論莊嚴 論負論出離 論多所作法 體釋文義法 起義難次師
【現代漢語翻譯】 現代漢語譯本 已：因為行為不違背和破壞。 諸佛宣說微妙的佛法，完全依據于兩種真理。 第一種稱為世俗諦，第二種稱為勝義諦。 最初宣說我法的作用，是爲了隨順其他眾生而說。 七種和四種，真如（Tathata，事物的真實本性）被稱為勝義諦。 自性義的建立，數字和次第的善巧， 應該瞭解思想的差別，顯現蘊（Skandha，構成個體的要素）是世俗諦的意義。 五種、三種法是真實的，它們又應該瞭解為四種。 以及四種尋思，四種如實智。 三種自性的成立，差別、業和隱秘， 方便、攝取和差別，這些各有多種。 聽聞十二分教（Dvadashanga-dharma，佛經的十二種分類），三種最殊勝的皈依， 三學（Trisiksa，戒定慧）和三菩提（Tribodhi，三種覺悟），是爲了有情眾生的清凈而宣說。 聽聞、皈依、學習和菩提，六、三、十二、五， 隨著名稱和數量的次第，如其所應地廣泛分別。 聖行、無上乘（Anuttarayana，至高無上的交通工具，指大乘佛教），大菩提的功德， 不同的論點、論法和解釋，應該瞭解各有多種。 殊勝和非殊勝，平等心和利益， 報恩和欣贊，不虛妄的方便行。 不顛倒的方便，退墮和勝進， 相似的真實功德，善於調伏有情眾生。 諸菩薩的授記，屬於決定的數量。 決定要做、常常應該做，最殊勝的法應該瞭解。 各種施設的建立，一切法的尋思， 以及如實遍知，並且以及各種無量。 宣說果報的利益，大乘的自性和攝取， 菩薩的十種應該瞭解，建立各種名號。 執著因中存在果，顯了地認為有去有來。 認為『我』是常在的，宿世所作是原因，自在等是損害之法。 邊和無邊，以及各種矯亂，見解認為沒有原因，斷滅和空無。 計執殊勝、清凈和吉祥，稱為十六種不同的論點。 功能沒有體性，攝取和不攝取相互違背， 有用和沒有用，作為原因會造成大的過失。 論的體性，論的處所，論的依據，論的莊嚴， 論的失敗，論的出離，論的多種所作之法。 體性的解釋，文字的意義，佛法的意義， 提出意義，為難和次第。
【English Translation】 English version Already: Because conduct is without loss or destruction. The Buddhas speak the wonderful Dharma, relying entirely on two truths. The first is called the conventional truth (Samvriti-satya), and the second is called the ultimate truth (Paramartha-satya). Initially, the function of 'I' and 'Dharma' is spoken of to accommodate other beings. Seven kinds and four kinds, suchness (Tathata, the true nature of things) is called the ultimate truth. The establishment of the meaning of self-nature, the skillful means of numbers and order, The differences in thought should be understood, and the manifestation of the aggregates (Skandha, the elements that make up an individual) is the meaning of conventional truth. Five kinds and three kinds of dharmas are real, and they should be understood as four kinds. As well as four kinds of contemplation, and four kinds of knowledge as it is. The establishment of the three natures, differences, karma, and secrecy, Expedient means, gathering, and differences, each of these has many kinds. Hearing the twelvefold teachings (Dvadashanga-dharma, the twelve categories of Buddhist scriptures), the three most supreme refuges, The three learnings (Trisiksa, morality, concentration, and wisdom) and the three bodhis (Tribodhi, three kinds of enlightenment) are spoken for the purification of sentient beings. Hearing, refuge, learning, and bodhi, six, three, twelve, five, Following the order of names and numbers, widely distinguish them as appropriate. Holy conduct, the unsurpassed vehicle (Anuttarayana, the supreme vehicle, referring to Mahayana Buddhism), the merits of great bodhi, Different arguments, arguments about the Dharma, and explanations, it should be understood that each has many kinds. Superior and non-superior, equanimity and benefit, Gratitude and praise, expedient practices that are not false. Expedient means that are not inverted, decline and advancement, Similar true merits, skillful in taming sentient beings. The predictions of the Buddhas and Bodhisattvas belong to a definite number. What must be done, what should always be done, the most supreme Dharma should be understood. The establishment of various designations, the contemplation of all dharmas, As well as knowing all things as they are, and various immeasurables. Proclaiming the benefits of the result, the nature and gathering of the Mahayana, The ten aspects of a Bodhisattva should be understood, establishing various names. Clinging to the existence of the result in the cause, clearly believing that there is going and coming. Believing that 'I' is permanent, that past actions are the cause, and that freedom, etc., are harmful dharmas. Edge and edgelessness, as well as various confusions, views that there is no cause, annihilation, and emptiness. Clinging to superiority, purity, and auspiciousness, are called sixteen different arguments. Function has no essence, gathering and not gathering contradict each other, Useful and useless, as a cause will cause great faults. The nature of the argument, the place of the argument, the basis of the argument, the adornment of the argument, The failure of the argument, the liberation of the argument, the many actions of the argument. The explanation of the nature, the meaning of the words, the meaning of the Dharma, Raising the meaning, challenging, and order.
說眾聽贊佛 略廣學勝利 諸地相作意 依處德非德 所對治能治 略廣義應知
成善巧品第三
于諸蘊界處 及眾緣起法 處非處根諦 善巧事應知 身者自在等 無因身者住 流轉作諸業 及增上二種 于身者等起 實我所住持 流轉者作者 及諸增上義 染污若清凈 起七種愚癡 對治此應知 攝七種善巧 妄計我身者 依止諸根住 于境界迴轉 受用愛非愛 言說所依住 作者有覺者 由於差別蘊 總見一身者 迷惑初因故 計常因無因 我住持諸根 能觸及能受 從此死生處 計有流轉者 法非法作者 及彼果增上 于修習邪行 計為染污者 于修習正行 妄計解脫者 佛未出於世 如是愚癡轉 由佛現世間 說七種善巧 知世等別故 能除一合想 即離與解脫 眾生不可得 多種及總略 共有差別轉 增益損減智 蘊善巧應知 見三因生故 說名界善巧 從無始自種 多種種生起 由此及於此 取者不可得 依自智成故 能除下劣性 知諸觸諸受 由二種生門 依止於觸故 當知處善巧 知法處天處 後後所依止 由世俗諦故 了知二種性
【現代漢語翻譯】 現代漢語譯本 大眾聽聞后讚歎佛陀，（佛陀）略述和廣述了學習勝利之法。 對於諸地（菩薩修行的各個階段）的作意（專注），所依之處的功德和非功德， 以及所要對治的和能對治的，這些略述和廣述的意義都應當瞭解。
第三品 成就善巧
對於諸蘊（構成個體的五種要素：色、受、想、行、識），界（感官與對像），處（感官、對像和意識），以及眾緣起法（事物相互依存的法則）， 處非處（可能性與不可能性），根（感官能力），諦（真理），這些善巧之事都應當瞭解。 認為身（身體）是自在的，或者認為身是無因而存在的， （認為）流轉（輪迴）並造作諸業，以及增上（因果關係）這兩種。 對於身等（身體等要素）的生起，（認為）實我（真實的自我）是所住持的， （認為）流轉者是作者，以及諸增上的意義。 （如果）染污或者清凈，生起七種愚癡， 對治這些愚癡應當瞭解，攝取七種善巧。 虛妄地認為我（自我）和身（身體）是同一的，依止諸根（感官）而存在， 在境界（感官體驗）中迴轉，受用可愛和不可愛的（事物）。 言說（語言）所依止而存在，作者是有覺知者。 由於差別蘊（不同的蘊），總的來看待一個身（身體）為自我。 因為迷惑于最初的因，所以認為有常因或者無因。 我（自我）住持諸根（感官），能夠觸及和能夠感受。 從此（身體）死亡和出生之處，認為有流轉者（輪迴的主體）。 法（善）和非法（惡）的作者，以及它們的果報增上。 對於修習邪行（錯誤的修行），認為是染污者。 對於修習正行（正確的修行），虛妄地認為是解脫者。 在佛陀未出現於世時，這樣的愚癡不斷流轉。 由於佛陀出現在世間，宣說了七種善巧。 因為知道世間等的差別，所以能夠去除一合之想（將不同事物視為一體的想法）。 即離（涅槃）與解脫，眾生是不可得的。 多種（多種要素）以及總略（總體概念），共有（共同之處）和差別（不同之處）不斷流轉。 增益（誇大）和損減（貶低）的智慧，蘊（五蘊）的善巧應當瞭解。 因為見到三因（因、緣、果）的生起，所以稱為界（十八界）的善巧。 從無始以來自種（自身的種子），多種種子生起。 由此（因）及於此（果），取者（接受者）是不可得的。 依靠自身的智慧成就，所以能夠去除下劣的性質。 知道諸觸（接觸）和諸受（感受），由兩種生門（產生的方式）。 依止於觸（接觸）的緣故，應當知道處（十二處）的善巧。 知道法處（意識的對象）和天處（禪定的境界），後後是所依止的。 由於世俗諦（世俗的真理），瞭解兩種性質（名和色）。
【English Translation】 English version The assembly listened and praised the Buddha, who briefly and extensively taught the method of achieving victory through learning. Regarding the mindfulness (attention) on the various Bhumis (stages of a Bodhisattva's practice), the merits and demerits of the bases of reliance, as well as what is to be counteracted and what can counteract it, the meanings of these brief and extensive teachings should be understood.
Chapter Three: Accomplishing Skillfulness
Regarding the Skandhas (the five aggregates constituting an individual: form, feeling, perception, mental formations, consciousness), Dhatus (sense organs and their objects), Ayatanas (sense bases), and the law of dependent origination, possibilities and impossibilities, faculties, and truths, these skillful matters should be understood. Believing that the body is independent, or that the body exists without a cause, (believing in) transmigration (samsara) and the creation of karmas, as well as the two types of augmentation (cause and effect). Regarding the arising of the body and other elements, (believing that) a real self is what sustains them, (believing that) the transmigrator is the doer, as well as the meanings of all augmentations. (If) defilement or purity arises, seven types of ignorance arise, counteracting these ignorances should be understood, embracing the seven types of skillfulness. Falsely believing that the 'I' (self) and the body are the same, relying on the sense organs to exist, revolving in the realms (of sensory experience), enjoying the pleasant and unpleasant (things). Existing based on speech (language), the doer is a sentient being. Due to the different Skandhas (aggregates), generally viewing a single body as the self. Because of confusion about the initial cause, therefore believing in a permanent cause or no cause. The 'I' (self) sustains the sense organs, able to touch and able to feel. From this (body)'s death and place of birth, believing there is a transmigrator (the subject of reincarnation). The doer of Dharma (good) and non-Dharma (evil), and the augmentation of their karmic results. Regarding practicing wrong conduct, believing it is the defiler. Regarding practicing right conduct, falsely believing it is the liberator. Before the Buddha appeared in the world, such ignorance constantly circulated. Because the Buddha appeared in the world, he taught the seven types of skillfulness. Because of knowing the differences of the world and so on, therefore being able to remove the thought of oneness (the idea of treating different things as one). Neither Nirvana nor liberation, sentient beings are unattainable. The many (multiple elements) and the general summary (overall concept), the common (similarities) and the different (differences) constantly circulate. The wisdom of exaggeration and belittlement, the skillfulness of the Skandhas (five aggregates) should be understood. Because of seeing the arising of the three causes (cause, condition, result), therefore it is called the skillfulness of the Dhatus (eighteen realms). From beginningless time, from one's own seed, many seeds arise. From this (cause) and to this (result), the taker (receiver) is unattainable. Relying on one's own wisdom to achieve, therefore being able to remove inferior qualities. Knowing the various contacts and the various feelings, from two kinds of birth gates (ways of arising). Relying on the cause of contact, the skillfulness of the Ayatanas (twelve sense bases) should be known. Knowing the Dharma-Ayatana (object of consciousness) and the celestial realms (states of meditation), the latter is what the former relies on. Due to conventional truth, understanding the two natures (name and form).
知未斷無常 因能生諸果 自相續相似 名緣起善巧 眾生不可得 而有舍續者 由了達甚深 四種緣起故 不作不趣得 二餘體不轉 凈見無餘業 非我自在二 如是智慧知 處非處善巧 于自果定處 異此說非處 于能取生住 及染污清凈 無理我觀余 于彼果增上 于如是方便 名為根善巧 謂于取生住 染凈增上故 二自性苦故 合故不應理 由無因有因 及五種譬喻 如是隨覺故 應知諦善巧 隨覺未曾見 未受義因緣 當知諸善巧 差別二十三 異攝論為先 后最極清凈
成無常品第四
無常謂有為 三相相應故 無常義如應 六八種應知 無性壞轉異 別離得當有 剎那續病等 心器受用故 變異應當知 十五種差別 所謂分位等 八緣所逼故 地獄具一切 中界離三門 具三種變異 上界復除器 無性義無常 遍計之所執 所餘無常義 依他起應知 諸無常皆苦 眾苦所雜故 迷法性愚夫 得為害不覺 由彼心果故 生已自然滅 后變異可得 唸唸滅應知 心熏習增上 定轉變自在 影像生道理 及三種聖教 生因相違故 無住滅兩因
自然住常過 當知任運滅 非水火風滅 以俱起滅故 彼相應滅已 余變異生因 相違相續斷 二相成無相 違世間現見 無法及余因 非身乳林等 先無有變異 亦非初不壞 最後時方滅 位思煩惱分 非常變異故 此若無變異 受作脫非理 功能無有故 攝不攝相違 有用及無用 為因成過失 自性變異相 有無不應理 無差別無常 有差別五失 無相亦無因 非自性恒異 先無有變異 我應常解脫 常造不應理 由二三因故 財有情增上 極微非常住 無常為彼依 次第差別轉 諸受等異故 當知覺無常 于無常無智 四顛倒根本 當知世上道 愚癡力轉增 由放逸懈怠 見昧乏資糧 惡友非正法 當知無智因 不如理作意 憶念前際等 相似相續轉 于無常計常 生初后中間 取三有為相 無常調伏智 當知由二因 彼見有六種 及緣起四種 自種故非他 待緣故非自 無作故非共 用故非無因
成苦品第五
生為欲離因 滅生和合欲 倒無倒厭離 彼因為苦相 依三受差別 建立三苦相 故說一切受 體性皆是苦 當知行性苦 皆粗重隨故
【現代漢語翻譯】 現代漢語譯本 自然之性安住常態，應當知曉任運而滅的道理。 並非水、火、風的熄滅，因為它們是同時生起同時滅去的。 當與它們相應的（事物）滅去之後，其餘的變異就產生了原因。 （各種）相互違背的相續斷絕，兩種（生滅）的相狀成就了無相。 違背世間所見的現象，沒有法則以及其他原因。 不是身體、乳汁、樹林等，先前沒有變異。 也不是最初沒有壞滅，最後才滅去。 （因為）地位、思緒、煩惱等，都是非常態的變異。 如果這些沒有變異，感受、造作、解脫就都不合道理。 因為沒有功能，攝取與不攝取就相互矛盾。 有用和無用，作為原因都會造成過失。 自性的變異之相，存在與不存在都不合道理。 沒有差別就沒有無常，有差別就會有五種過失。 無相也沒有原因，不是自性恒常的變異。 先前沒有變異，我應該永遠解脫。 恒常造作不合道理，由於兩個或三個原因。 財富、有情眾生（sentient beings）、增上（因），極微（atoms）都不是常住的。 無常是它們的所依，次第和差別在其中運轉。 由於各種感受等的不同，應當知曉覺知是無常的。 對於無常沒有智慧，是四種顛倒（four inversions）的根本。 應當知曉世間的道路，愚癡的力量增長。 由於放逸和懈怠，見解昏昧，缺乏資糧。 惡友和不正法，應當知曉是無智的原因。 不如理的作意，憶念前際等。 相似的相續運轉，對於無常卻認為是常。 在生、初、后、中間，取三種有為相（conditioned phenomena）。 調伏無常的智慧，應當知曉由兩種原因。 對於無常的見解有六種，以及緣起（dependent origination）有四種。 由於自身種子，所以不是他（者）；依賴因緣，所以不是自（體）。 沒有作者，所以不是共同（所為）；有用處，所以不是沒有原因。
成苦品第五
生是想要遠離（痛苦）的原因，滅、生和合是慾望。 顛倒、不顛倒、厭離，這些是苦的相狀的原因。 依據三種感受的差別，建立三種苦的相狀。 所以說一切感受，體性都是苦。 應當知曉行性（conditioned nature）是苦，都是粗重隨逐的緣故。
【English Translation】 English version The nature of the natural abides in constancy; one should know the principle of cessation by spontaneous action. It is not the extinction of water, fire, or wind, because they arise and cease simultaneously. When those things that correspond to them cease, the remaining changes produce causes. The mutually contradictory continuities are severed, and the two aspects (of arising and ceasing) accomplish no-aspect. Contradicting what is seen in the world, there is no law or other cause. It is not the body, milk, forest, etc., that previously had no change. Nor is it that initially there was no destruction, and only later did it cease. Because status, thoughts, afflictions, etc., are all impermanent changes. If these had no change, then feeling, action, and liberation would all be unreasonable. Because there is no function, grasping and not grasping would be contradictory. Being useful and useless, as causes, would both lead to faults. The aspect of change in self-nature, existence and non-existence are both unreasonable. Without difference, there is no impermanence; with difference, there would be five faults. No-aspect also has no cause; it is not a constant change of self-nature. If there were no change previously, I should always be liberated. Constant action is unreasonable, due to two or three reasons. Wealth, sentient beings, and dominant (causes), atoms are not permanent. Impermanence is their basis, and order and difference revolve within them. Due to the differences in various feelings, one should know that awareness is impermanent. Without wisdom regarding impermanence is the root of the four inversions (viparyasas). One should know that the path of the world is where the power of ignorance increases. Due to negligence and laziness, views are obscured, and resources are lacking. Evil friends and non-dharma, one should know, are the causes of non-wisdom. Unreasonable attention, remembering past existences, etc. Similar continuities revolve, considering impermanence to be permanent. In birth, beginning, end, and middle, taking the three conditioned phenomena (samskrta). The wisdom of subduing impermanence, one should know, is due to two causes. There are six kinds of views regarding impermanence, and four kinds of dependent origination (pratītyasamutpāda). Due to its own seed, it is not other; relying on conditions, it is not self. Without a maker, it is not common; being useful, it is not without cause.
Chapter Five on the Establishment of Suffering
Birth is the cause of wanting to be apart from (suffering); cessation, birth, and union are desire. Inverted, non-inverted, and aversion, these are the causes of the aspect of suffering. Based on the differences in the three feelings, the three aspects of suffering are established. Therefore, it is said that all feelings are, in their essence, suffering. One should know that the nature of conditioned existence (samskara) is suffering, all being accompanied by heaviness and burden.
樂舍不應理 同無解脫過 利深等障礙 依進住乘空 執著性下劣 顛倒及染污 如癰疥癩等 三受之所依 彼能發三觸 取樂等隨轉 自相自分別 不安隱苦性 五十五應知 三苦之所攝 界緣身等趣 種類諦三世 時命品異故 引眾苦差別 未離欲色等 三種地應知 欲界一切種 色無色除二 世俗有二種 勝義謂遍行 二緣通上地 當知無現染 非無色重擔 遍行天粗重 及諦最後邊 餘七上隨縛 當知生等苦 各五種差別 苦粗重相應 三苦所依止 最後與最後 各四苦所依 謂生生根本 及苦性變壞 三世之所攝 二緣苦非上 所說余諸苦 皆欲界應知 失念無功用 亂不正思惟 不正了愚癡 及由放逸等 昧故羸劣故 及起放逸故 相續斷絕故 忘念轉應知 昧故放逸故 保重現法故 不信當苦故 無功用發起 相似相續轉 對治妄分別 串習總取故 起四種顛倒 界別緣起別 位別次第別 及相續差別 當知各多種 信解與思擇 不亂心厭離 見修及究竟 又如前十一 纏疑不樂離 沉惡趣余趣 下劣行所起 遍獨眾苦盡
成空品第六
【現代漢語翻譯】 現代漢語譯本 不應以安樂的住所為合理，因為這與沒有解脫的過失相同。 貪圖利益等同於障礙，應依靠進步，安住于空性。 執著于自性是下劣的，會導致顛倒和染污。 如同癰、疥、癩等疾病，是三種感受（三受）所依賴的。 它們能引發三種觸，並隨著取樂等而流轉。 自相和自性的分別，是不安穩和痛苦的本性。 五十五種（法）應當瞭解，它們被三種苦所攝。 界、緣、身等趣向，種類、諦和三世。 由於時間、生命和品類的不同，導致眾苦的差別。 未脫離欲界、色界等，應知有三種地。 欲界包含一切種類，色界和無色界則排除兩種。 世俗諦有兩種，勝義諦指的是遍行。 兩種緣可以通往上地，應當知道沒有顯現的染污。 不是無色界的重擔，而是遍行天的粗重。 以及諦的最後階段，其餘七種（煩惱）在上界隨縛。 應當知道生等苦，各有五種差別。 苦與粗重相應，是三種苦所依賴的。 最後與最後，各自是四種苦所依賴的。 即生的根本，以及苦的本性和變壞。 被三世所攝，兩種緣的苦不在上界。 所說的其餘諸苦，都應知屬於欲界。 失念、無功用、錯亂和不正思惟。 不正了知、愚癡，以及由於放逸等。 由於昏昧、羸弱，以及生起放逸。 由於相續斷絕，應當知道忘唸的流轉。 由於昏昧和放逸，因為珍重現世的法。 不相信未來的苦，無功用而發起。 相似的相續流轉，對治虛妄的分別。 由於串習和總取，生起四種顛倒。 界別的不同，緣起的不同，位次的不同。 以及相續的差別，應當知道各有多種。 信解和思擇，不亂的心和厭離。 見道、修道和究竟道，又如前面的十一種。 纏縛、疑惑、不樂於遠離。 沉溺於惡趣和其他趣。 下劣的行為所生起，遍及單獨和眾多的苦都止息。 成空品第六
【English Translation】 English version One should not consider pleasant abodes as reasonable, as it shares the fault of having no liberation. Greed for profit is like an obstacle; one should rely on progress and abide in emptiness (śūnyatā). Attachment to inherent existence (svabhāva) is inferior, leading to inversion (viparyāsa) and defilement (kleśa). Like boils, scabies, and leprosy, they are the basis of the three feelings (vedanā). They can trigger the three contacts (sparśa), and revolve with taking pleasure and so on. The distinction between self-characteristics (svalakṣaṇa) and self-nature (svabhāva) is the nature of instability and suffering (duḥkha). Fifty-five (dharmas) should be understood, and they are encompassed by the three sufferings (tri-duḥkha). Realms (dhātu), conditions (pratyaya), the direction of the body and so on, types (jāti), truths (satya), and the three times (tri-adhva). Due to differences in time (kāla), life (jīvita), and categories (prakṛti), the differences in various sufferings are caused. Not having separated from the desire realm (kāmadhātu), form realm (rūpadhātu), and so on, it should be known that there are three realms (trayo dhātavaḥ). The desire realm contains all types, while the form and formless realms exclude two. There are two types of conventional truth (saṃvṛti-satya), and ultimate truth (paramārtha-satya) refers to pervasive action. The two conditions can lead to higher realms; it should be known that there is no manifest defilement. It is not the burden of the formless realm, but the heaviness of the pervasive heavenly beings. And the final stage of truth; the remaining seven (afflictions) are bound in the upper realm. It should be known that the sufferings of birth (jāti-duḥkha) and so on each have five types of differences. Suffering corresponds to heaviness, and is the basis of the three sufferings. The last and the last each rely on four types of suffering. Namely, the root of birth, and the nature and change of suffering. Encompassed by the three times, the suffering of the two conditions is not in the upper realm. All the other sufferings that are spoken of should be known to belong to the desire realm. Loss of mindfulness (smṛti), non-effort (anābhoga), confusion (vikṣepa), and incorrect thinking (ayoniśo manaskāra). Incorrect understanding (aparijñāna), ignorance (avidyā), and due to negligence (pramāda) and so on. Due to dimness (staimitya), weakness (durbalya), and arising of negligence. Due to the interruption of continuity, it should be known that forgetfulness (muṣitasmṛtitā) revolves. Due to dimness and negligence, because of cherishing the present dharma. Not believing in future suffering, it arises without effort. Similar continuity revolves, counteracting false discriminations. Due to habitual practice and total grasping, the four inversions arise. Differences in realms, differences in dependent origination (pratītyasamutpāda), differences in positions. And differences in continuity, it should be known that each has many types. Faith and understanding (śraddhā), and reflection (vicāra), undisturbed mind and detachment (vairāgya). The path of seeing (darśanamārga), the path of cultivation (bhāvanāmārga), and the ultimate path (niṣṭhā-mārga), and also like the previous eleven. Entanglement (paryavasthāna), doubt (vicikitsā), not delighting in separation. Sinking into evil destinies (durgati) and other destinies. The inferior actions that arise, pervading solitary and numerous sufferings all cease. Chapter Six: Accomplishing Emptiness (Śūnyatā)
若於此無有 及此余所有 隨二種道理 說空相無二 甚深相應知 取捨無增減 差別有眾多 如彼彼宣說 唯假過失故 蘊無我過故 我無身過故 三我不應理 如主火明空 形異依他過 無常無業用 非因非有我 我唯應是假 譬喻不可得 七喻妄分別 無見者等三 若如種無常 作者應成假 如成就神通 應世俗自在 我如地如空 應無常無性 應如二無作 分明業可得 能燒及能斷 唯火等所作 我于見等具 非如刀火等 如光能照用 離光無異體 是故於內外 空無我義成 如世間外物 離我有損益 內雖無實我 染凈義應成 位思煩惱分 無常變異故 我常無轉易 受作脫應無 法性從緣生 展轉現相續 有因而不住 變異故名轉 如身牙河燈 有種種作用 我常無變異 轉還不應理 依我起名想 見二種過失 是故遍一切 實我性都無 為言說易故 隨順世間故 斷除怖畏故 顯得失二故 率爾覺亂起 世間現可得 覺為先作業 有十種過失 覺我因功用 自在等各二 有因及無因 當知十種過 不審決遍行 增益及無事 於事怖妄見 譬
喻五應知 無體及遠離 除遣依三種 對治諸縛想 十六種差別 自性與執著 不開解失念 一切遍一分 愚差別流轉 法住求自心 住自心除縛 怖無二染凈 證得真空理 修差別十八 或有毒無毒 對治五種執 略二種應知 修果應當知 三菩提功德 依止轉依性 所作事成就
成無性品第七
三自性應知 初遍計所執 次依他起性 最後圓成實 三無性應知 不離三自性 由相無生無 及勝義無性 非五事所攝 此外更無有 由名于義轉 二更互為客 于名前覺無 多名及不定 于有義無義 轉非理義成 取己立名故 余即不能取 如眾生邪執 增益為顛倒 由熏起依他 依此生顛倒 如是互為緣 展轉生相續 自性與差別 有覺悟隨眠 加行名遍計 又當知五種 分別有八種 能生於三事 分別體應知 三界心心法 由二縛所縛 堅執二自性 故二縛解脫 正無得無見 假有所依因 若異壞二種 雜染可得故 當知依他起 相粗重為體 此更互緣生 非自然是有 故說生無性 非決定有無 一切種皆許 通假實二性 世俗說為有 宣說我法用
【現代漢語翻譯】 現代漢語譯本 應知五種譬喻： 無實體和遠離，通過三種方式去除，對治各種執著，有十六種差別。 自性與執著，不開解和失念，一切、普遍、一部分，愚癡、差別、流轉。 法安住于尋求自心，安住自心以去除束縛，無所怖畏、無二元、染與凈，證得真空的道理。 修行的差別有十八種，或者有毒，或者無毒，對治五種執著，簡略來說應知兩種。 修行的結果應當知曉，即三菩提（Samādhi-bodhi，正等覺）的功德，依止轉依性，所做的事情得以成就。
成無性品第七
應知三種自性：首先是遍計所執性（Parikalpita-svabhāva），其次是依他起性（Paratantra-svabhāva），最後是圓成實性（Pariniṣpanna-svabhāva）。 應知三種無自性，不離這三種自性，由相無自性、生無自性，以及勝義無自性。 不被五事所包含，此外更沒有其他，由名對於義的轉變，二者更互相為客。 對於名字的先前覺悟不存在，存在多名和不定的情況，對於有意義和無意義，轉變非理性的意義得以成立。 因為自己建立名字，其餘就不能取用，如同眾生的邪執，增益成為顛倒。 由於熏習而生起依他起性，依靠這個產生顛倒，像這樣互相為緣，輾轉相續而生。 自性與差別，有覺悟和隨眠，加行名為遍計，又應當知五種。 分別有八種，能夠生起三種事物，分別的本體應當知曉，即三界（Trailokya）的心和心法。 由於兩種束縛所束縛，堅固執著兩種自性，所以兩種束縛得以解脫，真正是無所得和無所見。 假設有所依的因，如果不同則會壞滅兩種，雜染可以得到，應當知道依他起性。 相、粗重為本體，這些更互相為緣而生，不是自然而有，所以說生無自性。 不是決定有或者無，一切種類都允許，通達假和實兩種自性，世俗諦上說是有的。 宣說我和法的功用。
【English Translation】 English version Five analogies should be known: No entity and remoteness, removal through three means, counteracting various attachments, with sixteen kinds of differences. Self-nature and attachment, non-understanding and loss of mindfulness, everything, universal, a part, ignorance, difference, transmigration. The Dharma abides in seeking one's own mind, abiding in one's own mind to remove bondage, no fear, non-duality, defilement and purity, realizing the truth of emptiness. The differences in practice are eighteen kinds, either poisonous or non-poisonous, counteracting five kinds of attachments, briefly speaking, two kinds should be known. The result of practice should be known, which is the merit of the three Bodhis (Samādhi-bodhi), relying on the transformed nature, the things done are accomplished.
Chapter Seven on the Absence of Inherent Existence
Three self-natures should be known: first, the 'Parikalpita-svabhāva' (completely imputed nature), second, the 'Paratantra-svabhāva' (other-dependent nature), and finally, the 'Pariniṣpanna-svabhāva' (perfected nature). Three non-self-natures should be known, not apart from these three self-natures, due to the non-self-nature of characteristics, the non-self-nature of arising, and the ultimate non-self-nature. Not encompassed by the five aggregates, and there is nothing else besides, due to the transformation of name to meaning, the two are mutually guests. Prior awareness of names does not exist, there are many names and uncertainty, for meaningful and meaningless, the transformation of irrational meaning is established. Because one establishes a name for oneself, others cannot take it, like the wrong views of sentient beings, increasing becomes inversion. Due to conditioning, the other-dependent nature arises, relying on this, inversion arises, like this, mutually as conditions, they arise in continuous succession. Self-nature and difference, there is awareness and latent tendencies, the effort is called imputation, and five kinds should also be known. There are eight kinds of discrimination, which can give rise to three things, the substance of discrimination should be known, which is the mind and mental phenomena of the three realms (Trailokya). Bound by two bonds, firmly attached to two self-natures, therefore the two bonds are liberated, truly there is no attainment and no seeing. If there is a dependent cause, if it is different, it will destroy both, defilement can be obtained, it should be known that it is the other-dependent nature. Characteristics and heaviness are the substance, these arise mutually as conditions, not naturally existing, therefore it is said that there is no self-nature of arising. Not definitely existent or non-existent, all kinds are allowed, understanding both the imputed and real self-natures, conventionally it is said to exist. Proclaiming the function of self and Dharma.
皆名為世俗 當知勝義諦 謂七種真如 圓成實自性 二最勝智義 無有諸戲論 遠離一異性 清凈之所緣 常無有變異 善性及樂性 一切皆成就 實勝義無性 戲論我無故 依他無彼相 亦勝義無性 依三相應知 建立五種相 彼如其所應 別別有五業 法執故愚夫 起彼眾生執 彼除覺法性 覺法我執斷 于依他執初 熏習成雜染 無執圓成實 熏習成清凈 雜染有漏性 清凈則無漏 此當知轉依 不思議二種 真實及自體 寂靜與功德 一切不思議 當知由四道 聲聞有二種 趣寂趣菩提 依止變化身 趣無上正覺 諸聲聞轉依 厭背修所得 菩薩方便修 無二智依止 不住生滅故 諸佛智無上 利樂諸有情 不思議無二
成現觀品第八
當知現所觀 下中上品事 有漏及無漏 未見未受遍 出世間勝智 能除見所斷 無分別證得 唯依止靜慮 極戚非惡趣 極欣非上二 處欲界人天 佛出世現觀 未離欲倍離 及已離欲者 獨一證正覺 最勝我所生 非我為智因 亦非自取境 我非自現觀 執愛自我故 無常有境界 待緣智生起 斷粗重等三
【現代漢語翻譯】 現代漢語譯本 這些都被稱為世俗諦。 應當瞭解勝義諦，指的是七種真如（Tathata）： 圓成實自性（Parinishpanna-svabhava），兩種最殊勝的智慧的意義， 沒有諸多的戲論，遠離單一和差異的性質， 是清凈的所緣境，恒常沒有變異， 具有善良的本性和快樂的本性，一切功德都成就。 真實的勝義是無自性的，因為沒有戲論的我。 依他起性（Paratantra）沒有那樣的相狀，也是勝義無自性。 應當瞭解依靠三種相應的關係，建立五種相。 它們如其所應，分別有五種作用。 由於對法的執著，愚夫產生對眾生的執著。 當去除覺悟法性時，覺悟到法，我執就會斷除。 在依他起性上最初的熏習，形成了雜染。 沒有執著的圓成實性，熏習則形成清凈。 雜染具有有漏的性質，清凈則沒有漏。 這應當瞭解轉依（Paravritti），不可思議的兩種。 真實和自體，寂靜與功德， 一切不可思議，應當瞭解由四種道。 聲聞（Shravaka）有兩種，趣向寂滅和趣向菩提。 依靠變化身，趣向無上正覺（Anuttara-samyak-sambodhi）。 諸聲聞的轉依，是厭離背棄修習所得。 菩薩（Bodhisattva）以方便修習，依靠無二的智慧。 不住于生滅，所以諸佛的智慧是無上的。 利益和安樂一切有情眾生，不可思議且無二。
成現觀品第八
應當瞭解現所觀，是下品、中品、上品的事。 有漏和無漏，未見、未受、普遍。 出世間的殊勝智慧，能夠去除見所斷。 無分別地證得，唯獨依靠靜慮（Dhyana）。 極度憂戚不是惡趣，極度欣喜不是上二界。 處於欲界的人天，佛陀出世進行現觀。 未離欲者加倍地遠離，以及已經離欲者。 獨自一人證得正覺，最殊勝的我所生。 非我作為智慧的原因，也不是自己取境。 我不是自己進行現觀，因為執著和愛戀自我。 無常有境界，等待因緣智慧生起。 斷除粗重等三種。
【English Translation】 English version All these are known as conventional truths (Samvriti-satya). One should understand the ultimate truth (Paramartha-satya), which refers to the seven suchnesses (Tathata): The perfectly established nature (Parinishpanna-svabhava), the meaning of the two most excellent wisdoms, Without any fabrications, free from the nature of oneness and difference, It is the object of pure contemplation, constantly without alteration, Possessing the nature of goodness and the nature of happiness, all qualities are accomplished. The true ultimate is without self-nature, because there is no fabricated self. The dependent nature (Paratantra) does not have such characteristics, and is also ultimately without self-nature. One should understand that relying on the three corresponding relationships, five aspects are established. They, as appropriate, each have five functions. Due to attachment to phenomena, foolish beings develop attachment to sentient beings. When the awareness of the nature of phenomena is removed, realizing the Dharma, the attachment to self is severed. The initial imprinting on the dependent nature forms defilement. The perfectly established nature without attachment, imprinting forms purity. Defilement has the nature of being with outflows (Asrava), while purity is without outflows. This should be understood as the transformation of the basis (Paravritti), the two inconceivable aspects. Truth and self-nature, tranquility and qualities, All are inconceivable, and should be understood as arising from the four paths. There are two types of Hearers (Shravaka), those who go towards quiescence and those who go towards Bodhi. Relying on the transformation body, they go towards unexcelled perfect enlightenment (Anuttara-samyak-sambodhi). The transformation of the basis of the Hearers is obtained through renunciation and aversion to practice. Bodhisattvas practice with skillful means, relying on non-dual wisdom. Not abiding in arising and ceasing, therefore the wisdom of the Buddhas is unsurpassed. Benefiting and bringing happiness to all sentient beings, inconceivable and non-dual.
Chapter Eight: Accomplishing Direct Perception
One should understand that what is directly perceived are matters of inferior, intermediate, and superior quality. With outflows and without outflows, unseen, unexperienced, pervasive. The transcendent excellent wisdom is able to remove what is abandoned by seeing. Attained without discrimination, relying solely on meditative concentration (Dhyana). Extreme sorrow is not the lower realms, extreme joy is not the upper two realms. In the human and celestial realms of the desire realm, the Buddha appears in the world to perform direct perception. Those who have not left desire, doubly leave it, and those who have already left desire. Alone, one attains perfect enlightenment, the most excellent self-born. The non-self is not the cause of wisdom, nor does it take itself as an object. The self does not perform direct perception of itself, because of attachment and love for self. Impermanence has boundaries, waiting for conditions for wisdom to arise. Cutting off the three, such as coarse burdens.
故依心現觀 已成熟相續 或聽聞正法 自然極如理 作意故現觀 繫念于所緣 精勤修靜定 增上善根力 證聖覺道分 從是入見道 無漏正見起 永斷於三結 證現觀應知 雖惡趣雜染 計所起惑斷 境見導師等 隨生三所攝 由先世間智 簡擇諦究竟 于諦無加行 決定生起相 智境和合相 于所知究竟 當知諦現觀 於十種決定 我性無三有 不滅無有二 無分別無怖 自斷中決定 發起證等流 成滿次第四 又法住智等 次第八應知 無悔住所緣 如實見境界 道所依無惑 純差別行斷 三凈攝應知 戒凈及心凈 境界依止道 說為慧清凈 知身等因緣 善達於三世 次了知四苦 復八苦應知 從是正觀諦 起十六行智 為治四顛倒 後後之所依 從是轉修習 於心總厭離 諦簡擇決定 究竟覺生起 從此無加行 解脫智三心 一百一十二 煩惱斷十攝 此證菩提分 六種凈智相 行無分別故 隨所作建立 菩薩在此位 先修勝因力 于自他身苦 起平等心性 是大我意樂 于自性無得 廣意樂當知 二性無分別 次上十六行 清凈世間智 對治
【現代漢語翻譯】 現代漢語譯本 因此，依據內心的現觀（Abhisamaya），對於已經成熟的相續（Santan），或者聽聞正法（Dharma）后，自然而然地極其如理作意，因此產生現觀。 將心繫念于所緣境（Alambana），精勤地修習禪定（Samadhi），增上善根的力量，從而證得聖者的覺悟之道。 從這裡進入見道（Darshana-marga），生起無漏的正見（Samyag-drishti），永遠斷除三種結縛（Samyoja），證得現觀應當知曉。 即使在惡趣（Durgati）的雜染之中，由計度所引起的迷惑也能斷除。對於境界、導師等等，隨之生起三種所攝。 由於先前的世間智慧（Laukika-jnana），簡擇四諦（Satya）的究竟，對於四諦不再需要額外的加行（Prayoga），決定的生起。 智慧與境界和合的相狀，對於所知（Jneya）達到究竟，應當知曉這就是四諦的現觀，在於十種決定。 我的自性中沒有三有（Bhava），不會滅亡，也沒有二元對立，沒有分別，沒有恐怖，在自斷中得到決定。 發起證悟的等流（Nisyanda），成就圓滿次第第四，還有法住智（Dharma-sthiti-jnana）等等，次第八種應當知曉。 對於無悔的住所緣，如實地見到境界，道的所依沒有迷惑，純粹的差別行斷除。 應當知曉三種清凈所攝，即戒清凈（Shila-vishuddhi）以及心清凈（Citta-vishuddhi），境界所依止的道，被稱為慧清凈（Prajna-vishuddhi）。 瞭解身等等的因緣，善於通達過去、現在、未來三世（Tri-kala），接下來了知四苦（Dukkha），進一步了知八苦應當知曉。 從此正確地觀察四諦，生起十六行智（Akara），爲了對治四種顛倒（Viparyasa），作為後後的所依。 從此轉變修習，對於內心總體上產生厭離，對於四諦的簡擇得到決定，究竟的覺悟生起。 從此不再需要加行，解脫智（Vimukti-jnana）的三心，一百一十二種煩惱斷除，十種所攝。 此證悟菩提分（Bodhipaksika-dharma），具有六種清凈智慧的相狀，因為行為沒有分別，所以隨著所作而建立。 菩薩（Bodhisattva）在此位，先修習殊勝的因的力量，對於自己和他人身上的痛苦，生起平等的心性。 這是廣大的我意樂（Adhyashaya），對於自性沒有執著，廣大的意樂應當知曉，兩種自性沒有分別。 接下來是十六行智，清凈的世間智慧，作為對治。
【English Translation】 English version Therefore, based on the Abhisamaya (inner realization), for the Santan (continuum) that has matured, or after hearing the Dharma (righteous teachings), naturally and extremely appropriately directing the mind, thus generating Abhisamaya. Focusing the mind on the Alambana (object of focus), diligently practicing Samadhi (meditative concentration), increasing the power of virtuous roots, thereby attaining the path of enlightenment of the saints. From here, entering the Darshana-marga (path of seeing), arising the undefiled Samyag-drishti (right view), forever severing the three Samyoja (fetters), attaining Abhisamaya should be known. Even in the defilements of Durgati (evil realms), the delusions arising from conceptualization can be severed. For the realm, the teacher, etc., the three categories that arise accordingly. Due to the previous Laukika-jnana (worldly wisdom), discerning the ultimate of the four Satya (truths), no longer needing additional Prayoga (effort) for the four truths, the determined arising. The aspect of the union of wisdom and realm, reaching the ultimate of Jneya (knowable), it should be known that this is the Abhisamaya of the four truths, in the ten determinations. In my nature, there are no three Bhava (existences), it will not perish, nor is there duality, no discrimination, no fear, determination is obtained in self-severance. Initiating the Nisyanda (outflow) of enlightenment, accomplishing the fourth in the complete order, and Dharma-sthiti-jnana (knowledge of the abiding of phenomena), etc., the eight in order should be known. For the Alambana (object of focus) of no regret, truly seeing the realm, the support of the path has no delusion, the pure differentiated conduct is severed. It should be known that the three purities are included, namely Shila-vishuddhi (purity of ethics) and Citta-vishuddhi (purity of mind), the path supported by the realm is called Prajna-vishuddhi (purity of wisdom). Understanding the causes and conditions of the body, etc., being skilled in understanding the Tri-kala (three times: past, present, future), next understanding the four Dukkha (sufferings), further understanding the eight sufferings should be known. From here, correctly observing the four truths, arising the sixteen Akara (aspects), in order to counteract the four Viparyasa (inversions), as the support of the subsequent. From here, transforming the practice, generating overall aversion in the mind, the discernment of the four truths is determined, the ultimate enlightenment arises. From here, no longer needing effort, the three minds of Vimukti-jnana (knowledge of liberation), one hundred and twelve afflictions are severed, the ten categories included. This enlightenment of Bodhipaksika-dharma (factors of enlightenment) has the aspect of six pure wisdoms, because the behavior has no discrimination, so it is established according to what is done. The Bodhisattva (enlightenment being) in this position, first cultivates the power of excellent causes, for the suffering in oneself and others, generating an equal mind. This is the vast Adhyashaya (intention), with no attachment to self-nature, the vast intention should be known, the two natures have no discrimination. Next are the sixteen aspects, pure worldly wisdom, as a countermeasure.
界地故 究竟事成就 此現觀差別 或六或十八 相勝利眾多 隨經論廣說
成瑜伽品第九
般若度瑜伽 等至無分別 一切一切種 無有分別故 一切一切種 三相與三輪 謂名相染凈 及俱非二種 於法及法空 無二種戲論 無分別無窮 此上非應理 若都無所取 無慧亦無度 俱成取離言 為順非無用
成不思議品第十
九事不思議 由依止五處 有五種因故 得失俱三種 不應思不記 當知由四因 非定一甚深 引無義相住 不思我有無 成二過失故 於他亦二失 不應思一異 二雖不依見 成故不應思 不思如是生 三過所隨故 善趣與惡趣 二作者非定 過去善惡業 處事等難思 真如無漏性 成所作義利 靜慮者如來 無譬自在故 外道所宣說 能引無義利 非理遠四處 無記不應思 非處勤功用 譭謗于大我 不修清凈善 故成三過失 遠離不思議 思可思議處 具八種功德 故如理應思 諸佛之所說 遍知等無違 五因二因故 於此不應思
攝勝抉擇品第十一
數相別有處 邊際與生起 想善巧攝等 勝抉擇諸事 心性有二
【現代漢語翻譯】 現代漢語譯本： 界地故，究竟事成就。 此現觀差別，或六或十八。 相勝利眾多，隨經論廣說。
成瑜伽品第九
般若度瑜伽，等至無分別。 一切一切種，無有分別故。 一切一切種，三相與三輪。 謂名相染凈，及俱非二種。 於法及法空，無二種戲論。 無分別無窮，此上非應理。 若都無所取，無慧亦無度。 俱成取離言，為順非無用。
成不思議品第十
九事不思議，由依止五處。 有五種因故，得失俱三種。 不應思不記，當知由四因。 非定一甚深，引無義相住。 不思我有無，成二過失故。 於他亦二失，不應思一異。 二雖不依見，成故不應思。 不思如是生，三過所隨故。 善趣與惡趣，二作者非定。 過去善惡業，處事等難思。 真如（Tathata，事物的真實本性）無漏性，成所作義利。 靜慮者（Dhyani，禪定者）如來（Tathagata，佛陀的稱號之一），無譬自在故。 外道所宣說，能引無義利。 非理遠四處，無記不應思。 非處勤功用，譭謗于大我。 不修清凈善，故成三過失。 遠離不思議，思可思議處。 具八種功德，故如理應思。 諸佛之所說，遍知等無違。 五因二因故，於此不應思。
攝勝抉擇品第十一
數相別有處，邊際與生起。 想善巧攝等，勝抉擇諸事。 心性有二
【English Translation】 English version: Because of the boundary and ground, ultimate matters are accomplished. These differences in manifest realization are either six or eighteen. The aspects and benefits are numerous, as extensively explained in the sutras and treatises.
Chapter Nine on Accomplishing Yoga
The yoga of the Perfection of Wisdom is samadhi (state of meditative consciousness), without differentiation. In all and every way, there is no differentiation. In all and every way, there are three aspects and three wheels (aspects). Namely, name, aspect, purity and impurity, and both or neither of the two. Regarding the Dharma (teachings) and the emptiness of Dharma, there are no two kinds of conceptual elaborations. Without differentiation, without limit, beyond this is not reasonable. If there is absolutely nothing to grasp, there is neither wisdom nor crossing over (perfection). Both accomplish grasping and detachment from words; to accord with this is not without purpose.
Chapter Ten on Accomplishing the Inconceivable
Nine matters are inconceivable, due to relying on five places. There are five kinds of causes; both gain and loss are threefold. One should not think about or remember what is not to be thought about; know that it is due to four causes. Not fixed, not one, very profound, leading to dwelling in meaningless aspects. Not thinking about whether 'I' exist or not, because it results in two faults. Regarding others, there are also two faults; one should not think about whether it is one or different. Although the two do not rely on views, because they result, one should not think about them. Not thinking about how it is born, because it is accompanied by three faults. The two creators of good and bad destinies are not fixed. Past good and bad karma, place, event, etc., are difficult to conceive. Tathata (the suchness or true nature of things), the unconditioned nature, accomplishes the meaning and benefit of what is done. The Dhyani (meditator), the Tathagata (Buddha), is without comparison and self-mastered. What is proclaimed by non-Buddhists can lead to meaningless benefits. Unreasonable, far from the four places, unrecorded, one should not think about. Effort and exertion in the wrong place, slandering the great self. Not cultivating pure goodness, thus resulting in three faults. Staying away from the inconceivable, think about what is conceivable. Possessing eight kinds of merits, therefore one should think reasonably. What the Buddhas have spoken, all-knowing, etc., is without contradiction. Due to five causes and two causes, one should not think about this.
Chapter Eleven on Compendium of Superior Discernment
Number, aspect, separate place, boundary, and arising. Thought, skillful means, compendium, etc., superior discernment of all matters. The nature of mind is twofold.
種 異熟及與轉 初阿賴耶識 種子二應知 執受初明瞭 種子業身受 無心定命終 無皆不應理 所緣境相應 更互二因性 識等俱流轉 雜染污還滅 所依境界力 建立心差別 復由七種行 難了相應知 所緣無自在 住惡所依止 隨緣力所轉 心繫縛應知 散亂及安住 六種十五種 緣境界六等 所治心非一 依多境了別 各為自業生 心法不應思 相似境轉故 引心三分別 領位審了相 得失等營為 名作意等業 上界無香味 大造隨可得 極微無自體 非實有七事 微和合不離 善惡無自然 三相想外無 法處色十二 當知不相應 皆假施設有 假有性六種 彼皆二過故 三過因非五 因相略系合 相依處差別 建立有多種 心所緣等故 清凈所緣故 四種離系故 建立八無為 三界應當知 十二相差別 所治及能治 唯能損伏種 法王海鹹味 欲惡趣長壽 多世界共一 各二種因緣 意相應四惑 遍行而俱起 無記最後滅 隨所生彼性 一切生相續 現起及與緣 隨眠境粗重 各差別二十 隨順自生故 種子故事故 生四過失故 不凈三因故
業思及思已 差別有十三 彼果六三位 業決定五種 自業等四種 此先熟亦四 復九種當知 即二種差別 命終定不定 中夭由六因 明瞭位三心 中有或有無 依余有所緣 染污心生起 於四種生中 及三界五趣 當知世俗諦 意解義及說 凈所緣彼性 方便名勝義 當知是四種 染凈之所攝 未見未經受 如病病滅因 當知是四諦 各四相四行 遍知等四種 因果性差別 彼覺無乖諍 法爾證亦然 諦三種唯善 復二種應知 當知七依止 三種所依性 彼善巧二種 四句等廣說 靜慮數障分 及彼廣建立 遠離於苦動 後後分勝異 近分喜有動 唯初能盡漏 亦二種緣聲 八等至舍八 現法安樂住 能入于現觀 贊說想解脫 四種因當知 愛味等當知 十種六三種 退相續障治 各多種差別 利根及生轉 當知無有退 依下地發定 離欲後生故 依二乘大乘 由二十七相 正方便當知 建立於覺分 身等三差別 彼影像隨觀 由聞等三智 念法無迷惑 彼所治九種 作意當知二 修差別有三 二種無失壞 為斷于沉掉 相應道二種 觀察舍煩惱 及為盡
【現代漢語翻譯】 現代漢語譯本 業和思，以及思已業，有十三種差別。 它們的果報在六、三位上，業的決定有五種。 自業等四種，此先成熟也有四種。 還有九種應當知道，即兩種差別。 命終有定與不定，中途夭折由六種原因。 明瞭位有三種心，中有身或者有或者沒有。 依靠其他而有所緣，染污心因此生起。 在四種生之中，以及三界五趣中。 應當知道世俗諦，意解義以及說。 清凈所緣及其自性，方便名為勝義諦。 應當知道這是四種，染污和清凈所包含。 未曾見、未曾經歷，如疾病和疾病的滅除原因。 應當知道這是四聖諦，各有四種相和四種行。 遍知等四種，因果性上的差別。 它們的覺悟沒有乖戾和爭論，法爾如是的證悟也是這樣。 諦有三種，唯有善，還有兩種應當知道。 應當知道七種依止，三種所依的自性。 它們的善巧有二種，四句等廣泛解說。 靜慮的數目、障礙、部分，以及它們的廣泛建立。 遠離痛苦和動搖，後後部分更加殊勝。 近分定有喜悅和動搖，只有最初的禪定才能斷盡煩惱。 也有兩種緣于聲音，八等至捨棄八種。 現法安樂住，能夠進入現觀。 贊說想解脫，四種原因應當知道。 愛味等應當知道，十種、六種、三種。 退、相續、障礙、對治，各有多種差別。 利根和生轉，應當知道沒有退失。 依靠下地而發起禪定，因為離欲后才產生。 依靠二乘和大乘，由二十七種相。 正方便應當知道，建立在覺分上。 身等三種差別，它們的影像隨之觀察。 由聽聞等三種智慧，念法沒有迷惑。 它們所對治的有九種，作意應當知道有兩種。 修習的差別有三種，兩種沒有失壞。 爲了斷除沉沒和掉舉，相應的道有兩種。 觀察捨棄煩惱，以及爲了斷盡。
【English Translation】 English version Karma, thought, and karma resulting from thought, have thirteen distinctions. Their fruits are in the six and three realms; the determination of karma is of five kinds. 'Self-karma' and the like are four kinds; the maturation of this earlier karma is also four. There are also nine kinds that should be known, namely, two kinds of distinctions. The end of life is either definite or indefinite; premature death is due to six causes. In the clear state, there are three kinds of minds; the intermediate state either exists or does not. Relying on others and having objects of focus, defiled minds arise because of this. Among the four kinds of births, and in the three realms and five destinies. One should know the conventional truth, conceptual understanding, meaning, and speech. Pure objects of focus and their nature, skillful means are called the ultimate truth. One should know that these are four kinds, encompassed by defilement and purity. Unseen and unexperienced, like disease and the cause of the cessation of disease. One should know that these are the Four Noble Truths, each with four aspects and four practices. Complete knowledge and the like are four kinds, distinctions in cause, effect, and nature. Their awakening has no contradiction or dispute; the natural attainment is also the same. Truths are of three kinds, only good; there are also two kinds that should be known. One should know the seven supports, the nature of the three kinds of bases. Their skillfulness is of two kinds, extensively explained in the four phrases and so on. The number of meditative stabilizations, obstacles, parts, and their extensive establishment. Separation from suffering and agitation, the later parts are increasingly superior. The near-attainment has joy and agitation; only the initial dhyana can exhaust defilements. There are also two kinds related to sound; the eight samadhis abandon eight. Dwelling in the present life with ease, able to enter direct perception. Praise, speech, and liberation from perception; four causes should be known. Attachment to taste and the like should be known, ten kinds, six kinds, three kinds. Regression, continuity, obstacles, antidotes, each with various distinctions. Sharp faculties and rebirth, one should know there is no regression. Relying on the lower ground to generate samadhi, because it arises after detachment from desire. Relying on the Hearer Vehicle (Śrāvakayāna) and the Great Vehicle (Mahāyāna), by twenty-seven aspects. Right skillful means should be known, established on the factors of awakening. The three distinctions of body and so on, their images are observed accordingly. By the three wisdoms of hearing and so on, mindfulness of the Dharma is without confusion. The nine kinds they counteract, two kinds of attention should be known. The distinctions of cultivation are of three kinds, two kinds without loss or destruction. In order to sever sinking and agitation, the corresponding paths are of two kinds. Observing and abandoning afflictions, and for the sake of exhaustion.
三愛 為斷增上慢 味所依顛倒 及三心趣入 修習于念住 由根等差別 建立五唯二 假設五應知 三事成圓滿 證轉依不起 二因果無退 三因故斷常 三果三因記 建立諸功德 由十七增上 彼差別無邊 治所治障故 思惟義樂苦 作意及安住 艱難與相貌 殊特非殊特 種性如來說 多佛與二乘 五種及十種 六六種道理 諸佛妙功能 彼果土清凈 解脫與法身 等不思無上 雖不用加行 先願力所引 依無為發起 所作無二相 宣說諸事法 別解脫分別 諸法相十一 是經律本藏 諸相與斷滅 無失壞方便 彼二果差別 是諸經略義 略說瑜伽道 緣所聞正法 奢摩他與觀 依影像成就
顯揚聖教論頌
【現代漢語翻譯】 現代漢語譯本 爲了斷除增上慢（認為自己已經證悟，實則未證悟的傲慢），以及對味覺的依賴所產生的顛倒認知，和以三種心態趣入（貪慾、嗔恚、愚癡），應當修習四念住（身念住、受念住、心念住、法念住）。 由於根（感覺器官）等的差別，建立了五種『唯』（唯識），兩種『二』（二諦），假設了五種應知，三種事才能成就圓滿。 證得轉依（轉變所依，即轉變煩惱為菩提）時，不再生起煩惱；兩種因果不會退轉；三種因可以斷除斷見和常見；三種果和三種因被記錄下來。 通過十七種增上（增上緣）建立各種功德，它們的差別無邊無際，因為要對治所要對治的障礙。 思惟義（佛法的意義）、樂（禪定的快樂）、苦（輪迴的痛苦），作意（專注），以及安住（于禪定），艱難與相貌，殊特（特殊）與非殊特（非特殊）。 如來說的種性（根性）有多種，包括多佛（多佛性）、二乘（聲聞乘和緣覺乘），五種和十種，以及六六種道理。 諸佛的微妙功能，他們的果報是國土清凈，解脫與法身（佛的法身），平等不可思議，至高無上。 雖然不用特別的加行（努力），但先前的願力所引導，依靠無為（不造作）而發起，所作所為沒有二相（沒有對立）。 宣說各種事法，別解脫（戒律）的分別，諸法（一切事物）的十一種相，是經、律、本母（論藏）的根本。 諸相與斷滅，沒有失壞的方便，這二者的果報差別，是諸經的簡略意義。 簡略地說瑜伽道（相應的修行道路），緣于所聽聞的正法，奢摩他（止）與觀（觀），依靠影像而成就。 《顯揚聖教論頌》
【English Translation】 English version In order to sever the arrogance of thinking one has attained something when one has not (增上慢), the inverted clinging to flavor (味所依顛倒), and entering with the three minds (貪慾、嗔恚、愚癡), one should cultivate the four mindfulnesses (四念住: body, sensation, mind, and phenomena). Due to the differences in faculties (根) and so on, five 'only' (唯識), two 'two' (二諦), are established, and five knowables are hypothesized, then three things can achieve perfection. When the transformation of the basis (轉依, transforming afflictions into enlightenment) is realized, afflictions no longer arise; the two causes and effects do not regress; three causes can sever the views of permanence and annihilation; three effects and three causes are recorded. Various merits are established through seventeen enhancements (增上緣), their differences are boundless because they are to counteract the obstacles to be counteracted. Contemplate the meaning (of the Dharma), joy (of samadhi), suffering (of samsara), attention (作意), and abiding (in samadhi), difficulty and appearance, special and non-special. The Tathagata speaks of various natures (種性), including multiple Buddhas (多佛性), the two vehicles (二乘: Shravaka and Pratyekabuddha), five kinds and ten kinds, and sixty-six kinds of reasons. The wonderful functions of the Buddhas, their result is the purity of the Buddha-field, liberation and the Dharmakaya (法身, the Dharma body of the Buddha), equality, inconceivable, and supreme. Although no special effort (加行) is needed, it is guided by previous vows, arising from non-action (無為), and what is done has no duality (沒有對立). Explaining various phenomena, the distinctions of individual liberation (別解脫, precepts), the eleven aspects of all phenomena (諸法), are the basis of the Sutra, Vinaya, and Abhidhamma. The aspects and cessation, the means of non-loss, the difference in the results of these two, are the concise meaning of the Sutras. Briefly speaking, the path of Yoga (瑜伽道), based on the Dharma that is heard, Shamatha (止) and Vipassana (觀), are accomplished through images. Verses on the Exposition of the Holy Teaching (顯揚聖教論頌)