Chinese
大正藏第 31 册 No. 1600 辩中边论 No. 1600 [No. 1599; cf. No. 1601] 辩中边论卷上 世亲菩萨造 大唐三藏法师玄奘奉 诏译 辩相品第一 稽首造此论 善逝体所生 及教我等师 当勤显斯义 此中最初安立论体。颂曰。 唯相障真实 及修诸对治 即此修分位 得果无上乘 论曰。此论唯说如是七义。一相。二障。三真实。四修诸对治。五即此修分位。六得果。七无上乘。今于此中先辩其相。颂曰。 虚妄分别有 于此二都无 此中唯有空 于彼亦有此 论曰。虚妄分别有者。谓有所取能取分别。于此二都无者。谓即于此虚妄分别。永无所取能取二性。此中唯有空者。谓虚妄分别中。但有离所取及能取空性。于彼亦有此者。谓即于彼二空性中。亦但有此虚妄分别。若于此非有。由彼观为空。所余非无故。如实知为有。若如是者则能无倒显示空相。复次颂曰。 故说一切法 非空非不空 有无及有故 是则契中道 论曰。一切法者。谓诸有为及无为法。虚妄分别名有为。二取空性名无为。依前理故说此一切法非空非不空。由有空性虚妄分别故说 现代汉语译本 《辩中边论》卷上 世亲菩萨 造 大唐三藏法师玄奘 奉 诏译 辩相品第一 稽首礼敬造此论的 善逝（Sugata，佛陀的称号，意为善于逝者）之体所生（指佛陀的教法）， 以及教导我等的师长，应当勤奋地阐明这个论义。 此中最初安立论的纲要。颂曰： 唯有相、障、真实，以及修习各种对治法， 即是此修习的各个阶段，最终获得果位和无上乘。 论曰：此论唯独阐述这七种意义：一、相（ लक्षण ，性质、特征）。二、障（āvaraṇa，障碍）。三、真实（tattva，真如实性）。四、修诸对治（pratipakṣa，修习各种对治烦恼的方法）。五、即此修分位（修行的阶段）。六、得果（phala，证得的果位）。七、无上乘（anuttarayāna，最高的乘，即大乘）。现在于此之中，首先辨明其相。颂曰： 虚妄分别是有，于此二者都无。 此中唯有空性，于彼空性亦有此。 论曰：虚妄分别有，是指有所取（grāhya，被认知的事物）和能取（grāhaka，能认知的主体）的分别。于此二都无，是指就在这虚妄分别之中，永远没有所取和能取这两种自性。此中唯有空，是指在虚妄分别中，只有远离所取和能取的空性。于彼亦有此，是指就在那两种空性之中，也只有这虚妄分别。如果对于此（指所取能取）非有，由于以彼（指空性）观为空，其余（指虚妄分别）并非没有，所以如实知为有。如果这样，就能毫无颠倒地显示空相。复次，颂曰： 故说一切法，非空非不空。 有、无以及有故，这才是契合中道。 论曰：一切法，是指诸有为法（saṃskṛta，因缘和合而生的法）及无为法（asaṃskṛta，非因缘和合而生的法）。虚妄分别名为有为法，二取空性名为无为法。依据前面的道理，所以说这一切法非空非不空。由于有空性和虚妄分别的缘故，所以说。
English
English version Treatise on Distinguishing the Middle and the Extremes, Volume 1 By Bodhisattva Vasubandhu (世亲菩萨) 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. --------------------------------------------------------------------------------
Chinese
非空。由无所取能取性故说非不空。有故者。谓有空性虚妄分别故。无故者。谓无所取能取二性故。及有故者。谓虚妄分别中有空性故。及空性中有虚妄分别故。是则契中道者。谓一切法非一向空。亦非一向不空。如是理趣妙契中道。亦善符顺般若等经说一切法非空非有。如是已显虚妄分别有相无相。此自相今当说。颂曰。 识生变似义 有情我及了 此境实非有 境无故识无 论曰。变似义者。谓似色等诸境性现。变似有情者。谓似自他身五根性现。变似我者。谓染末那与我痴等恒相应故。变似了者。谓余六识了相粗故。此境实非有者。谓似义似根无行相故。似我似了非真现故。皆非实有。境无故识无者。谓所取义等四境无故。能取诸识亦非实有。复次颂曰。 虚妄分别性 由此义得成 非实有全无 许灭解脱故 论曰。虚妄分别。由此义故成非实有。如所现起非真有故。亦非全无。于中少有乱识生故。如何不许此性全无。以许此灭得解脱故。若异此者。系缚解脱则应皆无。如是便成拨无杂染及清净失。已显虚妄分别自相。此摄相今当说。但有如是虚妄分别。即能具摄三种自性。颂曰。 唯所执依他 及圆成实性 境故分别故 及二空故说 论曰。依止虚妄分别 现代汉语译本： 因为没有能取和所取的自性，所以说它不是完全空无。‘有故’是指有空性和虚妄分别的缘故。‘无故’是指没有能取和所取的两种自性的缘故。‘及有故’是指在虚妄分别中存在空性的缘故，以及在空性中存在虚妄分别的缘故。因此，符合中道是指一切法不是完全空，也不是完全不空。这样的道理巧妙地符合中道，也很好地顺应了《般若经》等经典所说的一切法非空非有的教义。以上已经阐明了虚妄分别的有相和无相。下面将要说明它的自相。偈颂说： ‘识生变似义（事物），有情（众生）我（自我）及了（认识），此境实非有，境无故识无。’ 论述说：‘变似义’是指变现出类似色等诸境的性质。‘变似有情’是指变现出类似自己和他人身五根的性质。‘变似我’是指染污的末那识（manas, 末那识）与我痴（认为常一不变的‘我’是真实存在的愚昧）等恒常相应。‘变似了’是指其余六识的了别相粗显。‘此境实非有’是指类似事物和类似根（感官）没有实际的行相，类似我和类似认识不是真实的显现，所以都不是真实存在的。‘境无故识无’是指所取的义等四境不存在，能取的诸识也不是真实存在的。再次，偈颂说： ‘虚妄分别性，由此义得成，非实有全无，许灭解脱故。’ 论述说：虚妄分别，因为这个道理而成立它不是真实存在的，因为它所显现的不是真实存在的。但也不是完全没有，因为其中有少许错乱的识产生。怎么能说这种自性完全没有呢？因为我们承认这种自性灭除就能获得解脱。如果不是这样，那么系缚和解脱都应该不存在了。这样就变成了否定杂染和清净的过失。以上已经阐明了虚妄分别的自相。下面将要说明它的摄相。只有这样的虚妄分别，就能完全包含三种自性。偈颂说： ‘唯所执（遍计所执性）依他（依他起性），及圆成实性（圆成实性），境故分别故，及二空故说。’ 论述说：依止虚妄分别。
English
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 (般若经) 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 (末那识) is constantly associated with self-ignorance (atmadristi, 我痴). '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, 遍计所执性), the other-dependent (paratantra, 依他起性), and the perfectly established (parinispanna, 圆成实性) natures are spoken of because of objects, because of discrimination, and because of the two emptinesses.' The treatise says: Relying on conceptual discrimination. --------------------------------------------------------------------------------
Chinese
境故。说有遍计所执自性。依止虚妄分别性故。说有依他起自性。依止所取能取空故。说有圆成实自性。已显虚妄分别摄相。当说即于虚妄分别入无相方便相。颂曰。 依识有所得 境无所得生 依境无所得 识无所得生 论曰。依止唯识有所得故。先有于境无所得生。复依于境无所得故。后有于识无所得生。由是方便得入所取能取无相。复次颂曰。 由识有得性 亦成无所得 故知二有得 无得性平等 论曰。唯识生时现似种种虚妄境故。名有所得。以所得境无实性故。能得实性亦不得成。由能得识无所得故。所取能取二有所得。平等俱成无所得性。显入虚妄分别无相方便相已。此差别异门相今次当说。颂曰。 三界心心所 是虚妄分别 唯了境名心 亦别名心所 论曰。虚妄分别差别相者。即是欲界色无色界诸心心所。异门相者。唯能了境总相名心。亦了差别名为受等诸心所法。今次当说此生起相。颂曰。 一则名缘识 第二名受者 此中能受用 分别推心所 论曰。缘识者。谓藏识。是余识生缘故。藏识为缘所生转识。受用主故名为受者。此诸识中受能受用想能分别。思作意等诸相应行。能推诸识此三助心故名心所。今次当说此杂染相。颂 现代汉语译本：因为境界的缘故，所以说有遍计所执自性（parikalpita-lakṣaṇa，遍计所执的自性）。因为依止虚妄分别性（abhūta-parikalpa，虚妄分别的自性）的缘故，所以说有依他起自性（paratantra-lakṣaṇa，依他起的自性）。因为依止所取（grāhya，被认知的事物）和能取（grāhaka，能认知的主体）的空性，所以说有圆成实自性（pariniṣpanna-lakṣaṇa，圆满成就的自性）。已经显示了虚妄分别所包含的相，下面将要说的是进入无相（animitta，没有表相）的方便之相，这首偈颂说： ‘依识有所得，境无所得生；依境无所得，识无所得生。’ 论中说：因为依止唯识（vijñapti-mātra，唯有识）有所得的缘故，所以先有对于境界无所得的产生。又因为依止对于境界无所得的缘故，所以后有对于识无所得的产生。通过这种方便，可以进入所取和能取都无相的状态。再次，偈颂说： ‘由识有得性，亦成无所得；故知二有得，无得性平等。’ 论中说：唯识生起时，显现出种种虚妄的境界，所以名为有所得。因为所得到的境界没有真实的自性，所以能得到的主体的真实自性也不能成立。由于能得的识没有所得，所以所取和能取这二者有所得，平等地都成为无所得的自性。显示了进入虚妄分别无相的方便之相后，下面将要说这种差别异门之相。偈颂说： ‘三界心心所，是虚妄分别；唯了境名心，亦别名心所。’ 论中说：虚妄分别的差别相，就是欲界（kāmadhātu，欲望界）、色界（rūpadhātu，色界）、无色界（ārūpyadhātu，无色界）中的各种心和心所。异门相是：仅仅能够了别境界总相的，名为心（citta，心）；也能了别差别相的，名为受（vedanā，感受）等各种心所法（caitta，心所）。下面将要说这种生起之相。偈颂说： ‘一则名缘识，第二名受者；此中能受用，分别推心所。’ 论中说：缘识，指的是阿赖耶识（ālayavijñāna，阿赖耶识），因为它是其余识生起的因缘。阿赖耶识作为因缘所生的转识（pravṛtti-vijñāna，转识），因为是受用的主体，所以名为受者。这些识中，受是能受用者，想（saṃjñā，概念）是能分别者，思（cetanā，意志）、作意（manaskāra，注意）等各种相应行（saṃprayukta-saṃskāra，相应行）能够推动各种识，这三种辅助心的作用，所以名为心所。下面将要说这种杂染之相。偈