English
English version The Three Supreme are spoken of as the Unsurpassed Vehicle (the highest teaching). Referring to the object of focus in Right Practice (correct cultivation), and the unsurpassed (supreme) nature of Attainment (enlightenment achieved through practice). There are six types of Right Practice, namely, the most excellent attention (supreme focus), following the Dharma (adhering to the Buddhist teachings),離二邊 (avoiding the two extremes), differentiation (distinguishing), and non-differentiation (non-distinguishing). There are twelve types of the most excellent, namely, vastness (extensive scope), long duration (extended period), basis (foundation upon which to rely), inexhaustibility (without end), uninterruptedness (without breaks), absence of difficulty (without obstacles), freedom (liberation), gathering (collecting), initiating (beginning), obtaining (acquiring), similar continuation (analogous progression), and ultimate completion (final accomplishment). Therefore, the Ten Perfections (ten pāramitās) are spoken of, named Pāramitā (reaching the other shore). The Ten Pāramitās are: Generosity (dāna), Discipline (śīla), Patience (kṣānti), Effort (vīrya), Concentration (dhyāna), Wisdom (prajñā), Skillful Means (upāya), Vow (praṇidhāna), Strength (bala), and Knowledge (jñāna). Benefiting (others), not harming (others), receiving (acceptance), increasing merit (accumulating virtue), being able to enter (capable of entering), liberation (freedom). Inexhaustible (without end), constantly arising concentration (frequent entering into samādhi), enjoyment (experiencing), maturing others (bringing others to maturity). Bodhisattvas constantly contemplate the Mahāyāna (Great Vehicle) with the Three Wisdoms (three types of wisdom). As the Dharma is taught (as the teachings are imparted), it is called Right Practice of Attention (correct cultivation of focus). This increases the realm of goodness (expands the sphere of virtue), enters into meaning (accesses true meaning), and accomplishes things (achieves results). These assisting conditions should be known, namely, the Ten Practices of Dharma (ten ways of practicing the Dharma). That is, writing (copying scriptures), offering (making offerings to Buddha images or monks), giving offerings (charitable donations), listening (hearing the Dharma), reading (studying scriptures), receiving and upholding (accepting and remembering the Dharma), correctly explaining (accurately expounding the Dharma), reciting (chanting scriptures), and contemplating and cultivating (reflecting and practicing). Those who practice the Ten Practices of Dharma obtain immeasurable accumulations of merit. Because of its excellence, because of its inexhaustibility, and because of its unceasing gathering of others. There are two types of following the Dharma (practicing in accordance with the Dharma), namely, without distraction (absence of scattering) and without inverted transformation (absence of distorted change), which all Bodhisattvas should know. Emerging from samādhi and flowing into objects (mind flowing with external objects after emerging from meditation), taste (attachment), dullness (lethargy), agitation (restlessness), false display (hypocritical showing). Ego-grasping (clinging to self), inferior mind (narrow-mindedness), which wise individuals should know. Wise insight lies in the words and meanings, attention and non-movement. The two characteristics, defilement and purity, are temporary guests, without fear, noble, and without inversion. Knowing that it is merely due to correspondence (mutual adaptation), habituation (familiarity), or the opposite of this. Meaningful and meaningless, is without inversion in words. Seeming to manifest two natures, like reality but not truly existing. Knowing to be apart from existence and non-existence, is without inversion in meaning. Without inversion in attention, knowing the influence of those words. The attention of words depends on it, now seeming to be due to two causes. Without inversion in non-movement, namely, knowing that meaning is not truly existent. Not non-existent like illusions, existence and non-existence do not move. Without inversion in self-nature, knowing that everything is merely name. Apart from all discrimination, relying on the self-nature of ultimate meaning.
Chinese
以离真法界 无别有一法 故通达此者 于共相无倒 知颠倒作意 未灭及已灭 于法界杂染 清净无颠倒 知法界本性 清净如虚空 故染净非主 是于客无倒 有情法无故 染净性俱无 知此无怖高 是于二无倒 异性与一性 外道及声闻 增益损减边 有情法各二 所治及能治 常住与断灭 所取能取边 染净二三种 分别二边性 应知复有七 谓有非有边 所能寂怖畏 所能取正邪 有用并无用 不起及时等 是分别二边 差别无差别 应知于十地 十波罗蜜多 增上等修集 所缘谓安界 所能立任持 印内持通达 增证运最胜 修证谓无阙 不毁动圆满 起坚固调柔 不住无障息 此论辩中边 深密坚实义 广大一切义 除诸不吉祥 辩中边论颂 现代汉语译本 远离了真实的法界（Dharmadhatu，一切法的本源），就没有其他任何一法存在。 因此，通达此理的人，对于共相（普遍的特征）不会有颠倒的认知。 了知颠倒的作意（错误的心理活动），无论是尚未止息还是已经止息， 对于法界的杂染（污染）和清净，都不会有颠倒的认知。 了知法界的本性清净，如同虚空一般， 因此，杂染和清净都不是主宰，而是依附于客尘（外来的烦恼），不会有颠倒的认知。 由于有情（Sentient beings，有感觉和意识的生命）和法（Dharma，事物、规律）的自性本空， 杂染和清净的自性也都不存在。 了知这种空性，就不会有怖畏和高慢，对于二元对立不会有颠倒的认知。 关于异性（不同的自性）和一性（相同的自性），外道（非佛教的修行者）和声闻（Sravaka，听闻佛法而修行的弟子）， 都执着于增益边（增加不存在的事物）和损减边（减少存在的事物），有情和法各有两种极端的见解。 所要对治的（烦恼）和能对治的（方法），常住（永恒不变）和断灭（彻底消失）， 所要取著的（对象）和能取著的（主体），杂染和清净，各有两种或三种不同的见解。 分别这两种边见（极端的观点）的性质，应当知道还有七种。 即有和非有的边见，所能寂灭的（涅槃）和怖畏的（轮回）， 所能取著的（对象）是正还是邪，有用和无用的， 不起和及时等等，这些都是分别两种边见的表现。 差别和无差别，应当知道这与十地（菩萨修行的十个阶段）有关， 十波罗蜜多（十种到达彼岸的方法）的增上等修集。 所缘是指安立的界限，所能立足的是任持的力量， 印证内在的持有，通达，增进证悟，运用最殊胜的能力。 修证是指没有缺失，不毁坏，不动摇，圆满， 生起坚固的信心，调伏烦恼，不住于任何境界，没有障碍，止息妄念。 这部《辩中边论》阐述了深奥、秘密、坚实的意义， 广大而包含一切意义，能够去除各种不吉祥。 《辩中边论颂》
English
English version Apart from the true Dharmadhatu (the source of all phenomena), there is no other dharma. Therefore, one who understands this does not have inverted perceptions regarding common characteristics. Knowing that inverted mental activity (wrong mental activities), whether not yet ceased or already ceased, Regarding the defilement and purity of the Dharmadhatu, there will be no inverted perceptions. Knowing that the nature of the Dharmadhatu is pure, like space, Therefore, defilement and purity are not the masters, but are attached to adventitious defilements (external afflictions), without inverted perceptions. Because sentient beings (Sentient beings, beings with feelings and consciousness) and dharmas (Dharma, things, laws) are empty of inherent existence, The nature of defilement and purity does not exist either. Knowing this emptiness, there will be no fear or arrogance, and there will be no inverted perceptions regarding duality. Regarding otherness (different natures) and oneness (same nature), non-Buddhists (non-Buddhist practitioners) and Sravakas (Sravaka, disciples who practice by hearing the Dharma), Both cling to the extreme of addition (adding non-existent things) and the extreme of subtraction (subtracting existent things), sentient beings and dharmas each have two extreme views. What is to be treated (afflictions) and what can treat (methods), permanence (eternal and unchanging) and annihilation (complete disappearance), What is to be grasped (objects) and what can grasp (subject), defilement and purity, each has two or three different views. Distinguishing the nature of these two extreme views, it should be known that there are also seven kinds. Namely, the extreme views of existence and non-existence, what can be pacified (Nirvana) and what is fearful (Samsara), What can be grasped (objects) is right or wrong, useful and useless, Non-arising and timely, etc., these are all manifestations of distinguishing between two extreme views. Difference and non-difference, it should be known that this is related to the ten bhumis (ten stages of Bodhisattva practice), The increasing and accumulating of the ten Paramitas (ten methods of reaching the other shore). What is conditioned refers to the established boundaries, and what can be established is the power of upholding, Confirming the inner holding, understanding, increasing realization, and using the most excellent ability. Cultivation and realization mean without deficiency, without destruction, without shaking, complete, Arising firm faith, taming afflictions, not dwelling in any realm, without obstacles, and ceasing delusions. This 'Discrimination between the Middle and the Extremes' elucidates profound, secret, and solid meanings, Vast and containing all meanings, it can remove all inauspiciousness. Verses on the 'Discrimination between the Middle and the Extremes' --------------------------------------------------------------------------------