English
Qù zhàng: Refers to the obstacles of the Ten Grounds (Shí dì). Shíyī shè zhàng: Refers to the two obstacles summarized. 《Biàn zhōng biān lùn》 (Treatise on Distinguishing the Middle and the Extremes), Volume 1 Taisho Tripitaka Volume 31, No. 1600, 《Biàn zhōng biān lùn》 《Biàn zhōng biān lùn》, Volume 2 Composed by Bodhisattva Vasubandhu (Shìqīn Púsà) Translated by the Tang Dynasty Tripiṭaka Master Xuanzang (Dà Táng Sānzàng Fǎshī Xuánzàng) under Imperial Decree Chapter 3: Discriminating the Real Having discussed the obstacles, we should now discuss the real. The verse says: 'The real is only ten, namely, fundamental and characteristic, non-inverted cause and effect, and coarse and subtle real, perfectly established pure object, receptive and differential, ten skillful real, all to eliminate self-view.' The treatise says: It should be known that there are only ten kinds of real. First, fundamental real; second, characteristic real; third, non-inverted real; fourth, cause and effect real; fifth, coarse and subtle real; sixth, perfectly established real; seventh, pure object real; eighth, receptive real; ninth, differential real; tenth, skillful real. These ten kinds are established to eliminate the ten kinds of self-view. The ten skillful means are: first, skillful means regarding aggregates (skandha); second, skillful means regarding realms (dhātu); third, skillful means regarding bases (āyatana); fourth, skillful means regarding dependent origination (pratītyasamutpāda); fifth, skillful means regarding what is and is not possible; sixth, skillful means regarding faculties (indriya); seventh, skillful means regarding the world; eighth, skillful means regarding the truths (satya); ninth, skillful means regarding the vehicle (yāna); tenth, skillful means regarding conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas. Among these, what is the fundamental real? It refers to the three natures. First, the completely imputed nature (parikalpita-svabhāva); second, the dependently arisen nature (paratantra-svabhāva); third, the perfectly established nature (pariniṣpanna-svabhāva). The remaining real are established based on these three natures. Among these three natures, what meaning is recognized as real? The verse says: 'Among the three natures, one is always non-existent, one is existent but not real, one is existent and non-existent in reality.' The treatise says: Among these three natures, the characteristic of the completely imputed nature is always non-existent, merely always non-existent. In this nature, it is recognized as real because it is non-inverted. The characteristic of the dependently arisen nature is existent but not real, merely existent but not real. In the dependently arisen nature, it is recognized as real because it has a delusive nature. The characteristic of the perfectly established nature is also existent and non-existent, merely existent --------------------------------------------------------------------------------
Chinese
非有。于此性中许为真实。有空性故。云何相真实。颂曰。 于法数取趣 及所取能取 有非有性中 增益损减见 知此故不转 是名真实相 论曰。于一切法补特伽罗所有增益及损减见。若知此故彼便不转。是遍计所执自性真实相。于诸所取能取法中所有增益及损减见。若知此故彼便不转。是名依他起自性真实相。于有非有所有增益及损减见。若知此故彼便不转。是名圆成实自性真实相。此于根本真实相中无颠倒故。名相真实。无颠倒真实者。谓无常苦空无我性。由此治彼常等四倒。云何应知此无常等依彼根本真实立耶。颂曰。 无性与生灭 垢净三无常 所取及事相 和合苦三种 空亦有三种 谓无异自性 无相及异相 自相三无我 如次四三种 依根本真实 论曰。无常三者。一无性无常。谓遍计所执。此常无故。二生灭无常。谓依他起。有起尽故。三垢净无常。谓圆成实。位转变故。苦三种者。一所取苦。谓遍计所执。是补特伽罗法执所取故。二事相苦。谓依他起。三苦相故。三和合苦。谓圆成实。苦相合故。空有三者。一无性空。谓遍计所执。此无理趣可说为有。由此非有说为空故。二异性空。谓依他起。如妄所执不如是有。非一切种性全无故。三自性 现代汉语译本 非有。在此自性中，允许认为是真实的，因为有空性。如何是相真实呢？颂文说： 于法数取趣 及所取能取 有非有性中 增益损减见 知此故不转 是名真实相 论述：对于一切法和补特伽罗（Pudgala，人或有情）所有的增益和损减的见解，如果了解这些，那些见解就不会再转变。这是遍计所执自性（Parikalpita-svabhāva，完全由概念捏造的自性）的真实相。对于诸所取（grāhya，被取）和能取（grāhaka，能取）法中所有的增益和损减的见解，如果了解这些，那些见解就不会再转变。这是依他起自性（Paratantra-svabhāva，依他而起的自性）的真实相。对于有和非有所有的增益和损减的见解，如果了解这些，那些见解就不会再转变。这是圆成实自性（Pariniṣpanna-svabhāva，圆满成就的自性）的真实相。这在根本真实相中没有颠倒，所以称为相真实。无颠倒的真实是指无常、苦、空、无我性。由此来对治常、乐、我、净四种颠倒。如何应当知道这无常等是依据那根本真实而建立的呢？颂文说： 无性与生灭 垢净三无常 所取及事相 和合苦三种 空亦有三种 谓无异自性 无相及异相 自相三无我 如次四三种 依根本真实 论述：无常有三种：一是无性无常，指遍计所执，因为此法本来就没有常性。二是生灭无常，指依他起，因为有生起和消灭。三是垢净无常，指圆成实，因为有位次的转变。苦有三种：一是所取苦，指遍计所执，因为是被补特伽罗（Pudgala，人或有情）的法执所取。二是事相苦，指依他起，因为是苦的相状。三是和合苦，指圆成实，因为是苦相的和合。空有三种：一是无性空，指遍计所执，因为没有道理可以说它存在，因此说它非有，所以是空。二是异性空，指依他起，就像虚妄执着那样，不如实存在，但也不是一切种类和自性完全没有。三是自性
English
English version Non-existent. In this nature, it is permissible to consider it as real because of emptiness. How is the characteristic of reality? The verse says: In phenomena, aggregates, and what is grasped and the grasper, In the nature of existence and non-existence, Views of increase and decrease arise. Knowing this, one does not revert; This is called the characteristic of reality. Treatise: Regarding all phenomena and the views of increase and decrease concerning Pudgala (person or sentient being), if one understands these, those views will no longer change. This is the true characteristic of the Parikalpita-svabhāva (completely conceptualized nature). Regarding the views of increase and decrease in the grasped (grāhya) and the grasper (grāhaka) phenomena, if one understands these, those views will no longer change. This is called the true characteristic of the Paratantra-svabhāva (other-dependent nature). Regarding the views of increase and decrease in existence and non-existence, if one understands these, those views will no longer change. This is the true characteristic of the Pariniṣpanna-svabhāva (perfected nature). This is called the characteristic of reality because there is no inversion in the fundamental characteristic of reality. The reality without inversion refers to impermanence, suffering, emptiness, and selflessness. These are used to counteract the four inversions of permanence, pleasure, self, and purity. How should one know that this impermanence, etc., is established based on that fundamental reality? The verse says: Impermanence of no-nature, arising and ceasing, and defilement and purification, are the three impermanences. Suffering of the grasped, event aspects, and combination are the three sufferings. Emptiness also has three aspects: no-nature, other-nature, No-characteristic, and self-characteristic are the three selflessnesses. In order, four and three each, rely on the fundamental reality. Treatise: There are three types of impermanence: first, impermanence of no-nature, referring to Parikalpita-svabhāva (completely conceptualized nature), because this dharma inherently lacks permanence. Second, impermanence of arising and ceasing, referring to Paratantra-svabhāva (other-dependent nature), because there is arising and ceasing. Third, impermanence of defilement and purification, referring to Pariniṣpanna-svabhāva (perfected nature), because there are changes in position. There are three types of suffering: first, suffering of the grasped, referring to Parikalpita-svabhāva (completely conceptualized nature), because it is grasped by the Pudgala's (person or sentient being) dharma attachment. Second, suffering of event aspects, referring to Paratantra-svabhāva (other-dependent nature), because it is the aspect of suffering. Third, suffering of combination, referring to Pariniṣpanna-svabhāva (perfected nature), because it is the combination of suffering aspects. There are three types of emptiness: first, emptiness of no-nature, referring to Parikalpita-svabhāva (completely conceptualized nature), because there is no reason to say it exists; therefore, it is said to be non-existent, so it is empty. Second, emptiness of other-nature, referring to Paratantra-svabhāva (other-dependent nature), like false clinging, it does not exist as it is, but it is not completely devoid of all kinds and nature. Third, self-nature --------------------------------------------------------------------------------
Chinese
空。谓圆成实。二空所显为。自性故。无我三者。一无相无我。谓遍计所执。此相本无故名无相。即此无相说为无我。二异相无我。谓依他起。此相虽有而不如彼遍计所执故名异相。即此异相说为无我。三自相无我。谓圆实成。无我所显以为自相。即此自相说为无我。如是所说无常苦空无我四种。如其次第依根本真实各分为三种。四各三种如前应知。因果真实。谓四圣谛。云何此依根本真实。颂曰。 苦三相已说 集亦有三种 谓习气等起 及相未离系 自性二不生 垢寂二三灭 遍知及永断 证得三道谛 论曰。苦谛有三。谓无常等四各三相。如前已说。集谛三者。一习气集。谓遍计所执自性执习气。二等起集。谓业烦恼。三未离系集。谓未离障真如。灭谛三者。一自性灭。谓自性不生故。二二取灭。谓所取能取二不生故。三本性灭。谓垢寂二。即择灭及真如。道谛三者。一遍知道。二永断道。三证得道。应知此中于遍计所执唯有遍知。于依他起有遍知及永断。于圆成实有遍知及证得。故依此三建立道谛。粗细真实。谓世俗胜义谛。云何此依根本真实。颂曰。 应知世俗谛 差别有三种 谓假行显了 如次依本三 胜义谛亦三 谓义得正行 依本一无变 无倒二圆实 现代汉语译本 空，指的是圆成实性（Parinispanna，究竟圆满性）。二空所显现的，是自性，因此是无我。无我分为三种：一、无相无我，指的是遍计所执性（Parikalpita，遍计所执性），这种相本身就是没有的，所以称为无相，这个无相就被称为无我。二、异相无我，指的是依他起性（Paratantra，依他起性），这种相虽然有，但是不如遍计所执性那样虚妄，所以称为异相，这个异相就被称为无我。三、自相无我，指的是圆成实性，无我所显现的就是自相，这个自相就被称为无我。像这样所说的无常、苦、空、无我四种，按照顺序，分别依据根本真实分为三种，四种各有三种，应该像前面所说的那样理解。因果真实，指的是四圣谛（Four Noble Truths）。 那么，这是如何依据根本真实的呢？颂文说： ‘苦三相已说，集亦有三种，谓习气等起，及相未离系，自性二不生，垢寂二三灭，遍知及永断，证得三道谛。’ 论述说：苦谛（Dukkha Satya，苦谛）有三种，指的是无常等四种各有三种相，就像前面已经说过的。集谛（Samudaya Satya，集谛）有三种：一、习气集，指的是遍计所执自性执的习气。二、等起集，指的是业和烦恼。三、未离系集，指的是没有脱离障碍的真如（Tathata，真如）。灭谛（Nirodha Satya，灭谛）有三种：一、自性灭，指的是自性不生。二、二取灭，指的是所取和能取二者不生。三、本性灭，指的是垢寂二者，也就是择灭和真如。道谛（Magga Satya，道谛）有三种：一遍知道，二永断道，三证得道。应该知道，在这其中，对于遍计所执性只有遍知，对于依他起性有遍知和永断，对于圆成实性有遍知和证得。所以依据这三种建立道谛。 粗细真实，指的是世俗谛（Samvriti Satya，世俗谛）和胜义谛（Paramartha Satya，胜义谛）。那么，这是如何依据根本真实的呢？颂文说： ‘应知世俗谛，差别有三种，谓假行显了，如次依本三，胜义谛亦三，谓义得正行，依本一无变，无倒二圆实。’