English
English version: Because of Right Livelihood (Sammyag-ajiva, one of the Eightfold Path, referring to earning a living in accordance with the Dharma), one should appropriately and timely request robes, alms bowls, and other necessities in a lawful manner, so as to inspire faith in others. One already possesses excellent detachment (referring to detachment from afflictions). Right Effort and the other two practices successively counteract the root afflictions, secondary afflictions, and the obstacles to freedom. What is to be counteracted here is roughly of three types: first, the root afflictions, referring to afflictions that are severed through cultivation; second, the secondary afflictions, referring to torpor and agitation; and third, the obstacles to freedom, referring to obstacles that hinder the arising of excellent qualities. Among these, Right Effort is particularly capable of counteracting the first type, because one diligently cultivates the path to counteract these afflictions. Right Mindfulness is particularly capable of counteracting the second type, because by focusing the mind and abiding in states of cessation, one can distance oneself from torpor and agitation. Right Concentration is particularly capable of counteracting the third type, because by relying on excellent meditative absorption, one can quickly bring forth excellent qualities such as supernormal powers. How should the differences in cultivation and purification be understood? The verse says: ‘Having inverted following non-inverted, non-inverted having inverted following, non-inverted non-inverted following, these are the differences in cultivation and purification.’ The treatise says: This cultivation and counteraction are roughly of three types: first, having inversion and following non-inversion; second, non-inversion and having inversion following; third, non-inversion and non-inversion following. These three types of differences in cultivation are successively manifested in the counteractions cultivated by Bodhisattvas and the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) in the states of ordinary beings, those still learning (Saints in training), and those who have completed their learning (fully realized Saints). How should these differences be understood? The verse says: ‘What Bodhisattvas cultivate, due to the object and mental activity, and because of attaining excellence, differs from the Two Vehicles.’ The treatise says: Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers) cultivate counteractions by taking their own continuum of body, etc., as the object. Bodhisattvas cultivate counteractions by taking both their own and others' continuums of body, etc., as the object. Sravakas and Pratyekabuddhas, with respect to the object of body, etc., cultivate counteractions by contemplating impermanence and other aspects. If Bodhisattvas, with respect to the object of body, etc., cultivate counteractions by contemplating the aspect of non-attainment. Sravakas and Pratyekabuddhas cultivate mindfulness, etc., only for the sake of quickly attaining liberation from the body, etc. If Bodhisattvas cultivate mindfulness, etc., not for the sake of quickly attaining liberation from the body, etc., but for the sake of attaining non-abiding Nirvana. The counteractions cultivated by Bodhisattvas and the Two Vehicles differ due to these three reasons. The general meaning of cultivating counteractions is: awakening cultivation, diminishing cultivation, embellishing cultivation, developing superior cultivation, and proximate cultivation. What is meant by proximate --------------------------------------------------------------------------------
Chinese
见道故。证入修增胜修初位修中位修后位修有上修无上修谓所缘作意至得殊胜。 辩修分位品第五 已说修对治。修分位云何。颂曰。 所说修对治 分位有十八 谓因入行果 作无作殊胜 上无上解行 入出离记说 灌顶及证得 胜利成所作 论曰。如前所说修诸对治。差别分位有十八种。一因位。谓住种性补特伽罗。二入位。谓已发心。三加行位。谓发心已未得果证。四果位。谓已得果。五有所作位。谓住有学。六无所作位。谓住无学。七殊胜位。谓已成就诸神通等殊胜功德。八有上位。谓超声闻等已入菩萨地。九无上位。谓已成佛。从此以上无胜位故。十胜解行位。谓胜解行地一切菩萨。十一证入位。谓极喜地。十二出离位。谓次六地。十三受记位。谓第八地。十四辩说位。谓第九地。十五灌顶位。谓第十地。十六证得位。谓佛法身。十七胜利位。谓受用身。十八成所作位。谓变化身。此诸分位差别虽多应知。略说但有三种。其三者何颂曰。 应知法界中 略有三分位 不净净不净 清净随所应 论曰。于真法界位略有三。随其所应摄前诸位。一不净位。谓从因位乃至加行。二净不净位。谓有学位。三清净位。谓无学位。云何应知依前诸位差别建立补特 现代汉语译本：因为见道，所以证入修习，增胜修习的初位、中位、后位，有上修习和无上修习，指的是所缘作意直至获得殊胜的境界。 辩修分位品第五 已经说了修习的对治。修习的分位是怎样的呢？颂文说： 所说修对治，分位有十八，谓因入行果，作无作殊胜，上无上解行，入出离记说，灌顶及证得，胜利成所作。 论述：如前面所说的修习各种对治，差别分位有十八种。第一是因位，指的是安住于种性的补特伽罗（pudgala，人）。第二是入位，指的是已经发菩提心。第三是加行位，指的是发心之后还没有得到果证。第四是果位，指的是已经得到果。第五是有所作位，指的是安住在有学位。第六是无所作位，指的是安住在无学位。第七是殊胜位，指的是已经成就各种神通等殊胜功德。第八是有上位，指的是超越声闻等，已经进入菩萨地。第九是无上位，指的是已经成佛。因为从此以上没有更殊胜的位次了。第十是胜解行位，指的是胜解行地的一切菩萨。第十一是证入位，指的是极喜地。第十二是出离位，指的是接下来的六地。第十三是受记位，指的是第八地。第十四是辩说位，指的是第九地。第十五是灌顶位，指的是第十地。第十六是证得位，指的是佛法身。第十七是胜利位，指的是受用身。第十八是成所作位，指的是变化身。这些分位的差别虽然很多，应当知道，概括来说只有三种。是哪三种呢？颂文说： 应知法界中，略有三分位，不净净不净，清净随所应。 论述：在真法界中，位次概括来说有三种。根据情况包含前面的各种位次。第一是不净位，指的是从因位乃至加行位。第二是净不净位，指的是有学位。第三是清净位，指的是无学位。应当如何知道根据前面各种位次的差别建立补特伽罗（pudgala，人）呢？
English
English version: Because of seeing the path, one enters into cultivation, increasing and excelling in the initial, middle, and final stages of cultivation, as well as superior and unsurpassed cultivation, referring to the object of attention until attaining extraordinary states. Chapter Five: Distinguishing the Stages of Cultivation The antidotes to cultivation have been discussed. What are the stages of cultivation? The verse says: The mentioned antidotes to cultivation, have eighteen stages, namely cause, entry, practice, fruit, with action, without action, extraordinary, superior, unsurpassed, understanding and practice, entry, departure, prediction, explanation, empowerment, and attainment, victory, and accomplishment. Treatise: As previously mentioned, the various antidotes to cultivation have eighteen kinds of differentiated stages. The first is the stage of cause, referring to a person (pudgala) abiding in their inherent nature. The second is the stage of entry, referring to one who has already generated the aspiration for enlightenment. The third is the stage of application, referring to one who has generated the aspiration but has not yet attained the fruit of realization. The fourth is the stage of fruit, referring to one who has already attained the fruit. The fifth is the stage of having something to do, referring to one abiding in the stage of learning. The sixth is the stage of having nothing to do, referring to one abiding in the stage of no more learning. The seventh is the stage of extraordinary, referring to one who has already accomplished various extraordinary merits such as supernatural powers. The eighth is the stage of superior, referring to one who has surpassed the Hearers and others, and has already entered the Bodhisattva grounds. The ninth is the stage of unsurpassed, referring to one who has already become a Buddha, because there is no more superior stage beyond this. The tenth is the stage of understanding and practice, referring to all Bodhisattvas in the stage of understanding and practice. The eleventh is the stage of entry, referring to the Joyful Ground. The twelfth is the stage of departure, referring to the following six grounds. The thirteenth is the stage of prediction, referring to the eighth ground. The fourteenth is the stage of explanation, referring to the ninth ground. The fifteenth is the stage of empowerment, referring to the tenth ground. The sixteenth is the stage of attainment, referring to the Dharma Body of the Buddha. The seventeenth is the stage of victory, referring to the Enjoyment Body. The eighteenth is the stage of accomplishment, referring to the Transformation Body. Although there are many differences in these stages, it should be known that, broadly speaking, there are only three kinds. What are these three kinds? The verse says: It should be known that within the Dharma Realm, there are broadly three stages: impure, pure and impure, and pure, according to what is appropriate. Treatise: In the True Dharma Realm, there are broadly three stages. According to the circumstances, they encompass the previous various stages. The first is the impure stage, referring to the stages from the cause up to the stage of application. The second is the pure and impure stage, referring to the stage of learning. The third is the pure stage, referring to the stage of no more learning. How should it be known that the establishment of persons (pudgala) is based on the differences in the previous various stages? -------------------------------------------------------------------------------- 伽罗。颂曰。 依前诸位中 所有差别相 随所应建立 诸补特伽罗
Chinese
论曰。应知依前诸位别相。如应建立补特伽罗。谓此住种性。此已发心等。 修分位总义者。谓堪能位即种性位。发趣位即入加行位。不净位净不净位。清净位有庄严位遍满位。谓遍满十地故无上位。 辩中边论卷中 大正藏第 31 册 No. 1600 辩中边论 辩中边论卷下 世亲菩萨造 大唐三藏法师玄奘奉 诏译 辩得果品第六 已辩修位。得果云何。颂曰。 器说为异熟 力是彼增上 爱乐增长净 如次即五果 论曰。器谓随顺善法。异熟力。谓由彼器增上力。令诸善法成上品性。爱乐谓先世数修善力。今世于善法深生爱乐。增长谓现在数修善力。令所修善根速得圆满。净谓障断得永离系。此五如次即是五果。一异熟果。二增上果。三等流果。四士用果。五离系果。复次颂曰。 复略说余果 后后初数习 究竟顺障灭 离胜上无上 论曰。略说余果差别有十。一后后果。谓因种性得发心果如是等果展转应知。二最初果。谓最初证出世间法。三数习果。谓从此后诸有学位。四究竟果。谓无学法。五随顺果。谓因渐次应知。即是后后 现代汉语译本： 伽罗（Kala）。颂曰： 依前诸位中 所有差别相 随所应建立 诸补特伽罗（Pudgala，人） 论曰：应知依据前面各个阶段的差别相，相应地建立补特伽罗（Pudgala，人），即此人安住于某种姓（种性，Gotra），此人已发起菩提心等等。 修习阶段的总义是：堪能位即是种性位（种性位，Gotra）；发趣位即是进入加行位；不净位、净不净位；清净位有庄严位、遍满位，遍满十地，所以没有更高的阶段。 《辩中边论》卷中 大正藏第 31 册 No. 1600 《辩中边论》 《辩中边论》卷下 世亲菩萨造 大唐三藏法师玄奘奉 诏译 辩得果品第六 已经辨析了修习的阶段，获得果位是怎样的呢？颂曰： 器说为异熟 力是彼增上 爱乐增长净 如次即五果 论曰：器，是指随顺善法的异熟力。由这个‘器’的增上力，使各种善法成为上品。爱乐，是指前世多次修习善法的力量，今世对于善法深深地产生爱乐。增长，是指现在多次修习善法的力量，使所修习的善根迅速得到圆满。净，是指断除障碍而永远脱离束缚。这五种依次就是五种果：一、异熟果（Vipaka-phala）；二、增上果（Adhipati-phala）；三、等流果（Nisyanda-phala）；四、士用果（Purusakara-phala）；五、离系果（Visamyoga-phala）。 复次，颂曰： 复略说余果 后后初数习 究竟顺障灭 离胜上无上 论曰：简略地说，其余的果的差别有十种：一、后后果，是指因种性（种性，Gotra）而得到发菩提心（发菩提心，Bodhicitta）的果，像这样的果应该辗转了解。二、最初果，是指最初证得出世间法。三、数习果，是指从此以后的各种有学位。四、究竟果，是指无学法。五、随顺果，是指因渐次而产生的果，应该了解为后后。