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English version Decreasing faults and increasing merits, Leading those to be transformed to enter liberation. Obstructing generosity and other virtues, Making them endless and without interruption. The good deeds done are determined, And the Dharma for self and others to use is matured. Treatise: This speaks of the fruits and obstacles obtained from the ten Paramitas (Perfections), thereby revealing the obstacles to the nature of the ten Paramitas. That is, regarding the Dana Paramita (Perfection of Generosity), it speaks of the obstacle of wealth and freedom; regarding the Sila Paramita (Perfection of Ethical Discipline), it speaks of the obstacle of good rebirth (Sugati); regarding the Ksanti Paramita (Perfection of Patience), it speaks of the obstacle of not abandoning sentient beings; regarding the Virya Paramita (Perfection of Diligence), it speaks of the obstacle of decreasing faults and increasing merits; regarding the Dhyana Paramita (Perfection of Meditation), it speaks of the obstacle of leading those to be transformed to enter the Dharma; regarding the Prajna Paramita (Perfection of Wisdom), it speaks of the obstacle of liberation; regarding the Upaya-kausalya Paramita (Perfection of Skillful Means), it speaks of the obstacle of endless generosity and other virtues, thereby dedicating it to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), making generosity and other virtues endless; regarding the Pranidhana Paramita (Perfection of Vow), it speaks of the obstacle of the uninterrupted turning of good deeds in all lives, due to the power of great vows, being able to accord with the arising of good Dharma; regarding the Bala Paramita (Perfection of Strength), it speaks of the obstacle of the determination of good deeds done, due to the power of contemplation and the power of cultivation being able to subdue these obstacles, rather than being subdued by them; regarding the Jnana Paramita (Perfection of Knowledge), it speaks of the obstacle of the Dharma for self and others to use being matured, because one cannot truly hear and awaken to its meaning. Regarding the special obstacles to the merits of the Bhumis (Stages), the verse says: Pervasive conduct and the most excellent, Excellent flow and un-grasped, Continuity without difference, Without mixed defilement and purity, Various Dharmas without difference, And neither increasing nor decreasing, And without discrimination, etc., The meaning of the basis of the four freedoms. In these ten Dharmadhatus (Realms of Phenomena), There is non-defiled ignorance (Avidya). Obstructing the merits of the ten Bhumis, Therefore, it is said to be the ten obstacles. Treatise: In the ten Dharmadhatus (Realms of Phenomena) such as pervasive conduct, there is the obstacle of non-defiled ignorance. The merits of the ten Bhumis are established as the ten Bhumi obstacles in sequence. The Dharmadhatu realized in the first Bhumi is called the meaning of pervasive conduct, because by understanding this Dharma, one attains the nature of self and other equality. The Dharmadhatu realized in the second Bhumi is called the meaning of the most excellent, because by understanding this Dharma, one thinks: 'Therefore, I am now universally cultivating and purifying in accordance with all practices in common liberation; this is diligent cultivation in accordance with corresponding liberation.' The Dharmadhatu realized in the third Bhumi is called the meaning of excellent flow, because... --------------------------------------------------------------------------------
Chinese
通达此知所闻法是净法界最胜等流。为求此法。设有火坑量等三千大千世界。投身而取不以为难。第四地中所证法界名无摄义。由通达此乃至法爱亦皆转灭。第五地中所证法界名为相续无差别义。由通达此得十意乐平等净心。第六地中所证法界名无杂染无清净义。由通达此知缘起法无染无净。第七地中所证法界名种种法无差别义。由通达此知法无相。不行契经等种种法相中。第八地中所证法界名不增不减义。由通达此圆满证得无生法忍。于诸清净杂染法中不见一法有增有减。有四自在。一无分别自在。二净土自在。三智自在。四业自在。法界为此四种所依。名四自在所依止义。第八地中唯能通达初二自在所依止义。第九地中亦能通达智自在所依义。圆满证得无碍解故。第十地中复能通达业自在所依义。随欲化作种种利乐有情事故。复略颂曰。 已说诸烦恼 及诸所知障 许此二尽故 一切障解脱 论曰。由此二种摄一切障故。许此尽时一切障解脱。前障总义有十一种。一广大障。谓具分障。二狭小障。谓一分障。三加行障。谓增盛障。四至得障。谓平等障。五殊胜障。谓取舍生死障。六正加行障。谓九烦恼障。七因障。谓于善等十能作障。八入真实障。谓觉分障。九无上净障。谓到彼岸障。十此差别 现代汉语译本：通达此知所闻法，是净法界（Dharmadhatu，一切法的本源）最殊胜的等流（Nisyanda，从因到果的连续）。为了寻求此法，即使有火坑如三千大千世界般巨大，投入其中而取法也不认为是难事。第四地（Fourth Bhumi，菩萨修行的第四个阶段）中所证的法界名为无摄义（Anasrava，无漏）。由于通达此义，乃至对法的爱着也全部转灭。第五地（Fifth Bhumi）中所证的法界名为相续无差别义（Abhinnakrama，连续而无差别）。由于通达此义，获得十种意乐的平等净心。第六地（Sixth Bhumi）中所证的法界名为无杂染无清净义（Asamklista-avyavadana，既非杂染也非清净）。由于通达此义，知晓缘起法（Pratityasamutpada，事物相互依存的产生）无染无净。第七地（Seventh Bhumi）中所证的法界名为种种法无差别义（Nana-dharmabheda，种种法没有差别）。由于通达此义，知晓法无自相（Nirnimitta，没有固有的特征）。不行于契经（Sutra，佛经）等种种法相中。第八地（Eighth Bhumi）中所证的法界名不增不减义（Anabhivrddha-anaparihina，不增加也不减少）。由于通达此义，圆满证得无生法忍（Anutpattika-dharma-ksanti，对事物不生不灭的领悟）。于诸清净杂染法中，不见一法有增有减。有四自在（Catur-vaśitā，四种自由）。一、无分别自在（Nirvikalpa-vaśitā，没有分别的自由）。二、净土自在（Kshetra-vaśitā，在净土中自由）。三、智自在（Jnana-vaśitā，智慧的自由）。四、业自在（Karma-vaśitā，行为的自由）。法界为此四种所依，名四自在所依止义。第八地中唯能通达初二自在所依止义。第九地中亦能通达智自在所依义，圆满证得无碍解（Pratibhana，无碍的理解）的缘故。第十地（Tenth Bhumi）中复能通达业自在所依义，随欲化作种种利乐有情（Sattva，众生）事故。复略颂曰： 已说诸烦恼，及诸所知障，许此二尽故，一切障解脱。 论曰。由此二种摄一切障故，许此尽时一切障解脱。前障总义有十一种。一、广大障，谓具分障。二、狭小障，谓一分障。三、加行障，谓增盛障。四、至得障，谓平等障。五、殊胜障，谓取舍生死障。六、正加行障，谓九烦恼障。七、因障，谓于善等十能作障。八、入真实障，谓觉分障。九、无上净障，谓到彼岸障。十、此差别
English
English version: Understanding this known and heard Dharma (law, teaching) is the most excellent outflow (Nisyanda) of the pure Dharmadhatu (the realm of reality, the source of all phenomena). To seek this Dharma, even if there were a fire pit as vast as three thousand great thousand worlds, casting oneself into it to obtain the Dharma would not be considered difficult. The Dharmadhatu realized in the Fourth Bhumi (the fourth stage of a Bodhisattva's path) is called 'meaning of non-attachment' (Anasrava). By understanding this, even attachment to the Dharma is completely extinguished. The Dharmadhatu realized in the Fifth Bhumi is called 'meaning of continuous non-differentiation' (Abhinnakrama). By understanding this, one obtains a pure mind of equality with ten kinds of joy. The Dharmadhatu realized in the Sixth Bhumi is called 'meaning of neither defilement nor purity' (Asamklista-avyavadana). By understanding this, one knows that the Dharma of dependent origination (Pratityasamutpada) is neither defiled nor pure. The Dharmadhatu realized in the Seventh Bhumi is called 'meaning of non-differentiation of various Dharmas' (Nana-dharmabheda). By understanding this, one knows that Dharma has no characteristics (Nirnimitta). One does not dwell on the characteristics of various Dharmas such as Sutras (Buddhist scriptures). The Dharmadhatu realized in the Eighth Bhumi is called 'meaning of neither increase nor decrease' (Anabhivrddha-anaparihina). By understanding this, one perfectly attains the forbearance of the unproduced Dharma (Anutpattika-dharma-ksanti). In all pure and defiled Dharmas, one sees no Dharma that increases or decreases. There are four freedoms (Catur-vaśitā): 1. Freedom from discrimination (Nirvikalpa-vaśitā). 2. Freedom in pure lands (Kshetra-vaśitā). 3. Freedom of wisdom (Jnana-vaśitā). 4. Freedom of action (Karma-vaśitā). The Dharmadhatu is the basis for these four freedoms, and is called the 'meaning of the basis of the four freedoms'. In the Eighth Bhumi, one can only understand the meaning of the basis of the first two freedoms. In the Ninth Bhumi, one can also understand the meaning of the basis of the freedom of wisdom, because one has perfectly attained unobstructed understanding (Pratibhana). In the Tenth Bhumi, one can further understand the meaning of the basis of the freedom of action, because one can transform at will to benefit and bring joy to sentient beings (Sattva). A summary verse: The afflictions have been spoken of, and the obscurations to knowledge; it is asserted that because these two are exhausted, all obscurations are liberated. The treatise says: Because these two encompass all obscurations, it is asserted that when these are exhausted, all obscurations are liberated. The general meaning of the previous obscurations has eleven aspects: 1. Extensive obscuration, meaning obscuration of a complete part. 2. Narrow obscuration, meaning obscuration of one part. 3. Obscuration of effort, meaning increasing obscuration. 4. Obscuration of attainment, meaning equal obscuration. 5. Superior obscuration, meaning obscuration of taking and abandoning in samsara. 6. Obscuration of correct effort, meaning obscuration of the nine afflictions. 7. Obscuration of cause, meaning obscuration of the ten abilities to act on good, etc. 8. Obscuration of entering reality, meaning obscuration of the factors of enlightenment. 9. Obscuration of supreme purity, meaning obscuration of reaching the other shore. 10. This difference. -------------------------------------------------------------------------------- 趣障。谓十地障。十一摄障。谓略二障。 辩中边论卷上 大正藏第 31 册 No. 1600 辩中边论 辩中边论卷中 世亲菩萨造 大唐三藏法师玄奘奉 诏译 辩真实品第三 已辩其障。当说真实。颂曰。 真实唯有十 谓根本与相 无颠倒因果 及粗细真实 极成净所行 摄受并差别 十善巧真实 皆为除我见
Chinese
论曰。应知真实唯有十种。一根本真实。二相真实。三无颠倒真实。四因果真实。五粗细真实。六极成真实。七净所行真实。八摄受真实。九差别真实。十善巧真实。此复十种。为欲除遣十我见故。十善巧者。一蕴善巧。二界善巧。三处善巧。四缘起善巧。五处非处善巧。六根善巧。七世善巧。八谛善巧。九乘善巧。十有为无为法善巧。此中云何根本真实。谓三自性。一遍计所执自性。二依他起自性。三圆成实自性。依此建立余真实故。于此所说三自性中。许何义为真实。颂曰。 许于三自性 唯一常非有 一有而不真 一有无真实 论曰。即于如是三自性中遍计所执相常非有。唯常非有。于此性中许为真实。无颠倒故。依他起相有而不真。唯有非真。于依他起许为真实。有乱性故。圆成实相亦有非有。唯有 趣障（Qù zhàng）：指十地（Shí dì）的障碍。 十一摄障（Shíyī shè zhàng）：指概括起来的两种障碍。 《辩中边论》（Biàn zhōng biān lùn）卷上 大正藏第 31 册 No. 1600 《辩中边论》（Biàn zhōng biān lùn） 《辩中边论》（Biàn zhōng biān lùn）卷中 世亲菩萨（Shìqīn Púsà）造 大唐三藏法师玄奘（Dà Táng Sānzàng Fǎshī Xuánzàng）奉 诏译 辩真实品第三 已经辨析了各种障碍，接下来应当阐述真实。颂文说： ‘真实唯有十，谓根本与相，无颠倒因果，及粗细真实，极成净所行，摄受并差别，十善巧真实，皆为除我见。’ 论述说：应当了解真实只有十种。一是根本真实，二是相真实，三是无颠倒真实，四是因果真实，五是粗细真实，六是极成真实，七是净所行真实，八是摄受真实，九是差别真实，十是善巧真实。这十种真实，是为了去除十种我见而设立的。十善巧是指：一是蕴善巧，二是界善巧，三是处善巧，四是缘起善巧，五是处非处善巧，六是根善巧，七是世善巧，八是谛善巧，九是乘善巧，十是有为无为法善巧。这其中什么是根本真实呢？是指三种自性。一是遍计所执自性，二是依他起自性，三是圆成实自性。依靠这三种自性来建立其余的真实。在这所说的三种自性中，认可什么意义为真实呢？颂文说： ‘许于三自性，唯一常非有，一有而不真，一有无真实。’ 论述说：就在这三种自性中，遍计所执相是常非有的，仅仅是常非有。在这种自性中，认可它是真实，因为它是无颠倒的。依他起相是有而不真实的，仅仅是有而非真。在依他起中认可它是真实，因为它具有虚妄的性质。圆成实相也是亦有亦非有，仅仅是有