現觀莊嚴論略釋-法尊法師譯釋

1. 現觀莊嚴論略釋，彌勒菩薩造頌，法尊法師譯釋

2. Maitreyanatha: Abhisamayalamkaranamaprajnaparamitopadesasastram

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/6_sastra/3_phil/buddh/bsa026_u.htm

3. Abhisamayalamkara with Vṛtti and Āloka, Vṛtti by Ārya Vimuktisena, Āloka by Haribhadra, English Translation by Gareth Sparham

4. 現觀莊嚴論注疏，白蓮花之瓔珞，麥彭仁波切著，堪布索達吉譯

kṛtirmaitreyanāthasya //
Oṃ namo maitreyanāthāya //
稽首大雄師。慈尊無著等。傳此教授者。加持利有情。
Homage to Her Ladyship (bhagavati), the noble Perfection of Wisdom.
序品第一
今依宗喀巴大師父子及無等恩師札迦大師之著述。略錄少分詮釋正義。釋此分三。
(甲一)論前義。(甲二)論正義。(甲三)論後義。初中又二。(乙一)釋論題。(乙二)解敬禮。今初。現觀莊嚴般若波羅蜜多教授論。
此論題在梵語為阿毘三昧耶。阿朗迦羅。那摩。般若波羅蜜多。鄔拔提沙奢薩哆囉。華語譯阿毘三昧耶為現觀。阿朗迦羅為莊嚴。那摩為名曰。般若波羅蜜多為慧到彼岸。鄔拔提沙為教授。奢薩哆囉為論。
謂般若波羅蜜多經廣（初會）中（二會）略（四會）三部中難通達義。此論能令容易了解。故名教授。此具整治救拔二種功德故名為論。（依世親釋正理論意）此復現前親證。故名現觀。喻如世人容儀端嚴復著眾多妙莊嚴具。用鏡照顯。倍生歡喜。如是般若自體甚深微妙即自體莊嚴。復以七十義莊飾。照顯於此論之中。能令智者倍生歡喜。故此論名曰莊嚴。（即明顯莊嚴也）。
(乙二)解敬禮。敬禮一切諸佛菩薩。
翻梵為藏諸譯師等。為令息滅一切留難。為令翻譯事業圓滿。令知此論屬經藏攝及為證得無上菩提。故於翻譯前敬禮一切諸佛菩薩也。
(甲二)釋正論分三。(乙一)正申敬禮兼明造者之志願。(乙二)為樂廣者分別廣說。(乙三)為樂略者更說略義。今初。
yā sarvajñatayā nayatyupaśamaṃ śāntaiṣiṇaḥ śravakān
yā mārgajñatayā jagaddhitakritāṃ lokārthasaṃpādikā /
savārkāramidaṃ vadanti munayo viśvaṃ yayā saṃgatā
stasyai śrāvakabodhisattvagaṇino buddhasya manne namaḥ //
求寂聲聞由徧智。引導令趣最寂滅。諸樂饒益眾生者。道智令成世間利。
諸佛由具種相智。宣此種種眾相法。具為聲聞菩薩佛。四聖眾母我敬禮。
Homage to the Mother of the Buddha with an assembly of Listeners and Bodhisattvas: which, as all-knowledge leads Listeners seeking peace to tranquility; which, as the knowledge of the paths of those who work for the benefit of the world is accomplisher of the aims of the masses; and perfectly endowed with which the Sages give expression to this all-aspected variety.21 [Ornament homage]
慈尊於造論之前先禮讚三智者。為令所化於此般若佛母發生淨信。由此因緣當得解脫及一切種智。現在正申敬禮兼明造論誓令究竟。如諸善士雖至命難亦不棄捨所發願故。此釋敬禮所為。皈敬頌文義分兩段為稱讚與敬禮。讚又分二。正讚三智之功德。次讚為四聖之母。初讚一切智謂能引導所化趣證寂滅。讚道相智謂能成辦三種所化所求義利。讚一切相智謂能轉法輪。如其次第即頌前三句。（漢文譯成前六句）最後一句。（譯成兩句）即讚為聲聞獨覺菩薩如來四聖之母。初句正標聲聞亦兼取獨覺。以彼為求自利而趣湼槃與聲聞同故未分說我敬禮者。即明三業至誠敬禮彼四聖之母般若波羅蜜多也。此釋敬禮略義。
慈尊造論之前先讚禮三智。以就所依補特伽羅聲聞獨覺。諸求寂滅苦集二諦者。由能徧知蘊處界法皆是補特伽羅無我之一切智。能引導彼令趣有餘依無餘依寂滅湼槃妙果。而禮彼智故。又就所依補特伽羅謂求饒益諸眾生之菩薩。由通達三道無我之道相智。成辦世間三類種性眾生之利益。而禮彼智故。又謂諸佛由具一切相智通達一切相悉皆無我為說法之增上緣。宣說種種法藏詮一切相。而於彼智三業敬禮故。此釋敬禮文義。
(乙二)為樂廣者分別廣說分三。(丙一)論所為義。(丙二)全論總義。(丙三)全論文義。今初。
sarvākārajñatāmārgaḥ śāsitrā yo 'tra deśita /
dhīmantī vīkṣīṣīraṃstamanālīḍhaṃ parairiti // Abhs_1.1 //
smṛtau cādhāya sūtrārthaṃ dharmacaryā daśātmikā /
sūkhena pratipatsīrannityārambhaprayojanam // Abhs_1.2 //
大師於此說。一切相智道。非餘所能領。於十法行性。
經義住正念。具慧者能見。為令易解故。是造論所為。
The path of the knowledge of all aspects that the Teacher has taught here— may those with awareness gain insight into that not touched by others; having settled in recollection the Sutra's meaning may they easily take to the spiritual conduct in ten forms: [bringing that about] is the purpose of the undertaking. [Ornament 1.1-2]
如是讚禮為先而造正論。此論所釋為廣中略三部般若。其釋經之儀式如世親云。演說經義者。當先說所為。略義及文義。結合與答難。為令易解。故以五支方便而解釋也。此中。大師於此說。至是造論所為二頌。是明造論之所為義（即造論之用或果也）。般若波羅蜜至四相正宣說凡有十五頌。是明全論之略義。發心為利他至第八品最後之許法身事業。有二十七種止。是明全論七十義之文義。又論中次一切智性。及次由入。獅子等之次字。即是明結合義。結合前後文義令相貫澈。又論中法界無差別。及若誰於何義。及不可說義中等文。皆是顯示答難。由此五支釋經。能令聽者恭敬易了斷疑生信。如世親云。由聞經勝利。若聽聞受持。聞者起恭敬。故先說所為。成此由略義。略義由文知。次第前後理。由餘二無違。謂諸欲求經義者。由見現前究竟勝利。乃於文義恭敬受持。為令於經發起希求。故先說所為。若以正量成立彼所為義者。必須粗知略義方可。若欲詳知所說略義。則須依論廣學文義。欲使論文前後貫屬。則賴結合之文。欲釋前後所許無違。則須解釋妨難也。
初釋所為義中大師於此說。一切相智道二句。明所詮法。非餘所能領者。明此法之差別。其次三句明究竟所為果最後二句正明造論之意。即為令末法有情。容易了解如來所說般若之甚深義也。繫屬之義。文中闇述。
總謂此論所詮。即佛在此廣中略三部般若經中。分為八種現觀所說一切相智之道。發心等十法也。此所詮之八種現觀。非外道小乘等所能領受。以彼等未於方廣大乘經典勤聞思故。此論亦有究竟所為之果。以於發心等十法行為體性之經義。安住聞思正念。其聰慧菩薩即能現見證得故。今造此論與經無重複之過。以依此論易解經義。即造論之所為義故。
(丙二)全論總義分二。(丁一)略標論體。(丁二)隨標廣釋。初又分二。(戊一)標能所釋。(戊二)標能釋數。今初。
prajñāpāramitāṣṭābhīḥ padārthaiḥ samudīritā /
sarvākārajñatā mārgajñatā sarvajñatā tataḥ // Abhs_1.3 //
sarvākārābhisaṃbodho murdhaprārpto 'nupūrvikaḥ /
ekakṣaṇabhisaṃbodho dharmakāyaśca te 'ṣṭadhā // Abhs_1.4 //
cittotpādo 'vavādaśca nirvedhāṅgaṃ caturvidhaṃ /
ādhāraḥ pratipatteśca dharmadhātusvabhāvakaḥ // Abhs_1.5 //
ālambanaṃ samuddeśaḥ saṃnāhaprasthitikriye /
saṃbhārāśca saniryāṇāḥ sarvākārajñatā muneḥ // Abhs_1.6 //
dhyāmīkaraṇatādīni śiṣyakhaṅgapathau ca yau /
mahānuśaṃso dṛṅmārga aihikāmutrikairguṇaiḥ // Abhs_1.7 //
kāritramadhimuktiśca stutastobhitaśaṃsitāḥ /
pariṇāme 'numode ca manaskārāvanuttamau // Abhs_1.8 //
nirhāraḥ śuddhiratyantāmityayaṃ bhāvanāpathaḥ /
vijñānāṃ bodhisattvānāmiti mārgajñatoditā // Abhs_1.9 //
prajñayā na bhave sthānaṃ kṛpayā na śame sthitiḥ /
anupāyena dūratvamupāyenāvidūratā // Abhs_1.10 //
vipakṣapratipakṣau ca prayogaḥ samatāsya ca /
dṛṅmārgaḥ śrāvakādīnāmiti sarvajñateṣyate // Abhs_1.11 //
ākārāḥ saprayogāśca guṇā doṣāḥ salakṣaṇāḥ /
mokṣanirvedhabhāgīye śaikṣo 'vaivartiko gaṇaḥ // Abhs_1.12 //
samatābhavaśāntyośca kṣetraśuddhiranuttarā /
sarvākārābhisaṃbodha eṣa sopāyakauśalaḥ // Abhs_1.13 //
liṅgaṃ tasya vivṛddhiśca nirūḍhiścittasaṃsthitiḥ /
caturdhā ca vikalpasya pratipakṣaścaturvidhaḥ // Abhs_1.14 //
pratyekaṃ darsanākhye ca bhāvanākhye ca vartmani /
ānantaryasamādhiśca saha vipratipattibhiḥ // Abhs_1.15 //
mūrdhābhisamayaḥ tredhā daśadhā cānupūrvikaḥ /
ekakṣaṇābhisaṃbodho lakṣaṇena caturvidhiḥ // Abhs_1.16 //
svābhāvikaḥ sasāṃbhogo nairmāṇiko 'parastathā /
dharmakāyaḥ sakāritraścaturdhā samudīritaḥ // Abhs_1.17 //
[The Buddhas] proclaim the Perfection of Wisdom [Sutra] by way of eight subjects. These eight are the knowledge of all aspects, knowledge of paths, and all-knowledge. Then there is the awakening to all aspects, when culmination is attained, serial, awakening in an instant, and the Truth Body. [Ten topics figure in the description of] the knowledge of all aspects of the Sage: production of the thought, preceptual advice, four aids to penetration, the substratum of the practice the nature of which is the dharma element, objective support, aim, the activities of putting on armor and setting out, and the accumulations and emergences.
[The Buddhas] explain the knowledge of paths thus: darkening, etc., [that are its causes], certain Learner and Rhinoceros paths, the path of seeing of the wise Bodhisattvas (greatly beneficial on account of qualities belonging to this and the other world), and their path of meditation [detailed in terms of] function, belief, praises, commendations, and glorifications, dedicatory and admiring attitudes of the highest sort, and consummation and complete purity. They assert all-know ledge thus: [Bodhisattvas] are not stationed in existence because of wisdom ; nor, because of compassion, do they abide in peace.
[Listeners] are distant because of lacking method, and [Bodhisattvas] not distant because of method. [They explain] what is to be shunned and what counteracts, [Bodhisattva] training and its sameness, and the Listeners' path of seeing, etc. [14]
[Eleven topics figure in the description of] this full awakening to all aspects: aspects, trainings, qualities, faults, marks, aids to liberation and penetration, assembly of irreversible trainees, sameness of existence and quietude, unsurpassed purification of [Buddha]field, and skillful means. [Eight topics figure in the description of] culmination clear realization: sign, its increase, steadying, and mental composure, four types of antidote to four types of conceptualization on each of the paths called seeing and meditation, uninterrupted meditative stabilization, and wrong practices. They proclaim the thirteen serial [clear realizations], and single instant full awakening with four marks. They proclaim fourfold a Svabhavika [Body], similarly, with the other (apara) Enjoyment and Emanation [Bodies], the Dharma Body with its work. [Ornament 1.3-17]
般若波羅蜜。以八事正說。
現觀莊嚴論以能詮八品及所詮八事。正釋廣中略三部般若經之義故。亦可釋為教。道。果三種般若。即文字方便究竟般若也。
(戊二)標能釋數。
徧相智道智。次一切智性。一切相現觀。至頂及漸次。剎那證菩提。及法身為八。
此論所詮之義。謂一切相智。道相智。一切智。圓滿證一切相加行。至頂加行，漸次加行。一剎那現證菩提加行。及法身果。
(丁二)隨標廣釋分三。(戊一)廣釋三智體。(戊二)廣釋四加行體。(戊三)廣釋法身體。初明一切相智。
發心與教授。四種決擇分。正行之所依。謂法界自性。
諸所緣所為。甲鎧趣入事。資糧及出生。是佛徧相智。
表示一切相智之體者。有十法。誓願意樂謂發心。成辦誓願之方便謂教授。最初通達空性之修得正行謂四順決擇分。大乘修行所依之根本。謂法界自性住種性。大乘修行斷除增益之所依謂所緣。大乘正行之究竟所修謂所為。此行須發廣大心謂無擐甲正行。加行須廣大進趣謂趣入正行。又須二種廣大資糧謂資糧正行。決定出生一切相智謂出生正行。是為表示一切相智之十法。
次明道相智。令其隱闇等。弟子麟喻道。此及他功德。
大勝利見道。作用及勝解。讚事并稱揚。廻向與隨喜。
無上作意等。引發最清淨。是名為修道。諸聰智菩薩。如是說道智。
表示道相智之體者。謂由如來自性光明。令諸天光隱闇不現等。是道相智之支分。了知聲聞弟子道之道相智。了知麟喻獨覺道之道相智。了知菩薩道之道相智中。有見道修道二種。初者謂具足現法後法廣大勝利之大乘見道。第二謂修道之作用。或由修習修道之力。所得之勝利。及信解般若為三利隨一本源之勝解修道。勝解修道之勝利謂讚美承事稱揚之修道。能轉自他所有善根為大菩提支分之廻向修道。於自他善根深修歡喜之隨喜作意無上修道。此勝解廻向隨喜三種修道是有漏修道。(即後得有分別智。)能得究竟智德之因謂引發修道。(或譯正行修道。)能得究竟斷德之因謂最清淨。即清淨修道。諸聰智菩薩之現觀道相智。以如是十一法表示而說。
三明一切智。智不住諸有。悲不滯湼槃。非方便則遠。
方便即非遙。所治能治品。加行平等性。聲聞等見道。
一切智如是。
表示一切智之體者。謂觀待世俗事。是能破有邊現觀種類之大乘聖現觀。即由智不住諸有之道相智。又觀待世俗事。是能破靜邊現觀種類之大乘聖道。即由悲不滯寂滅之道相智。遠離殊勝方便智慧者。即非方便遙遠之一切智。殊勝方便智慧所攝持者。即方便非遙遠之一切智。此二如其次第亦即是所治品之一切智與能治品之一切智。此正修對治實執之中正所說者。謂菩薩加行。破除實執智慧所攝持之加行。即加行平等性。大乘之諦現觀。即見道。就建立所依。謂聲聞獨覺等聖者身中所立之一切智。即以九法如是解釋也。
(戊二)廣釋四加行體分四初釋圓滿眾相加行體。
行相諸加行。德失及性相。順解脫決擇。有學不退眾。
有寂靜平等。無上清淨剎。滿證一切相。此具善方便。
圓滿一切相加行之體者。謂所修之行相及能修之諸加行。加行功德。加行過失。加行之性相。大乘順解脫分。大乘順決擇分。有學不退轉僧眾之不退相。安立法身之三有寂滅平等加行。安立受用身之嚴淨無上佛土加行。安立化身之善巧方便加行。此即表示圓滿一切相加行之十一法也。
二釋頂加行體。
此相及增長。堅穩心徧住。見道修道中。各有四分別。
四種能對治。無間三摩地。並諸邪執著。是為頂現觀。
頂加行之體者。謂得頂加行十二相中隨得一相之初順決擇分。較供三千大千世界有情數佛所得功德尤為增上之十六種增長第二順決擇分。通達三智隨順之慧。及於利他不可破壞獲得堅穩之第三順決擇分。引發見道之功能成熟心能徧住無邊三摩地之第四順決擇分。見道頂加行與修道頂加行。謂彼二道中各有四種分別之四種真能對治。次謂無間三摩地之頂加行。及所應遣除之邪行。以此八法而表示頂加行也。
三釋漸次加行體。
漸次現觀中。有十三種法。
漸次加行之體有十三種。謂六波羅蜜多之六種漸次加行。隨念三寶之三種漸次加行。隨念天捨戒之三種漸次加行。及無性自性之漸次加行。是為表示漸次加行之十三法也。
四釋剎那加行體。
剎那證菩提。由相分四種。
剎那加行體唯有一就相不同而分為四。謂異熟剎那加行。非異熟剎那加行。無二剎那加行。無相之剎那加行。
(戊三)廣釋法身體。
自性圓滿報。如是餘化身。法身并事業。四相正宣說。
正說法身有四種法謂自性身。圓滿受用身。如是所餘之化身。并智慧法身及所作事業。
一切相智品第二(攝般若第二會二卷歡喜品至二四卷遠離品)
(丙三)全論文義分三。(丁一)廣釋三智。(丁二)廣釋四加行。(丁三)廣釋法身。初又分三。(戊一)釋所求一切相智。(戊二)釋趣彼方便道相智。(戊三)釋淨道相智之支一切智。初又分三。(己一)釋為求一切相智所發誓願。(己二)釋為成辦彼誓顯示方便之教授。(己三)釋如教授所修之正行。今初。
cittotpādaḥ parārthāya sammyaksaṃbodhikāmatā /
samāsavyāsataḥ sā ca yathāsutraṃ sa cocyate // Abhs_1.18 //
bhūhemacandrajvalanairnidhiratnākarārṇavaiḥ /
vajrācalauṣadhīmitraiścintāmaṇyarkagītibhiḥ // Abhs_1.19 //
nṛpagañjamahāmārgayānaprasravaṇodakaiḥ /
ānandoktinadīmeghairdvāviṃśatividhaḥ sa ca // Abhs_1.20 //
發心為利他。求正等菩提。彼彼如經中。略廣門宣說。
如地金月火。藏寶源大海。金剛山藥友。如意寶日歌。
王庫及大路。車乘與泉水。雅聲河流雲。分二十二種。
Production of the thought is desire for perfect enlightenment for the welfare of others. [Ornament 18ab] [This definition] follows the Sutra that speaks in brief and detail about that [enlightenment] and that [welfare]. [Ornament 1,18cd] It is of twenty-two types: like earth, gold, moon, fire, treasure, jewel-mine, sea, vajra. mountain, medicine, virtuous friend, wish-granting gem, sun, song, monarch, storehouse, highway, vehicle, a spring, love talk, river, and cloud. [Ornament 1.19-20]
現證發心等十法之究竟智。是一切相智之相。表示此智有十法。一謂發菩提心。即為利他而希求大菩提欲相應所起入大乘道門所顯之最勝第六意識心王。是大乘發心之相。界限從大乘資糧道。乃至佛地。
發心所緣之菩提彼。及所為之利他彼。廣中略三部般若皆就略廣二門宣說。如二萬頌般若經所說。餘二經亦說故。如是發心依譬喻助伴相同門中分為二十二種。謂與助伴欲相應之發心。是一切白法之所依處。猶如大地。意樂相應者。乃至菩提而不改變。猶如純金。增上意樂相應者。能增長門念住等一切善法。猶如初月。與修三智隨順加行相應者。能燒障礙三智之柴。猶如猛火。布施相應者。能滿足眾生願。猶如寶藏持戒相應者。是一切功德之生源。猶如寶源。（寶礦。）安忍相應者。雖遇逆緣不能擾亂。猶如大海。精進相應者。他不能破壞。猶如金剛。靜慮相應者。散亂所不能動。猶如山王。般若相應者。能除二障重病。猶如良藥。方便相應者。不捨利他。猶如善友。（善知識。）大願相應者。如願成辦。猶如如意寶珠。力相應者。能成熟所化。猶如日輪。妙智相應者。以愛語調伏所化。猶如歌音。神通相應者。勢力無礙。猶如國王。二資糧相應者。具足無量福慧資糧。猶如倉庫。三十七菩提分相應者。三世諸佛皆行此道猶如大路。悲及毘鉢舍那相應者。不墮生死湼槃。猶如車乘。總持辯才相應者。能持[A1]已聞未聞諸法。猶如泉水。（或池沼。）四法嗢柁南相應者。發揚眾生解脫生死之妙音。猶如雅音。唯一共道相應者。饒益眾生等無有異。猶如河流。法身相應之發心。能示現住覩史多天及從彼沒等。猶如大雲。
如是二十二種發心之界限。初三發心。如其次第是大乘資糧道下中上品所攝。加行相應者是大乘加行道所攝。其後十種發心。即極喜等十地所攝。再次神通相應等五種發心。三清淨地所攝。最後三種發心。佛地所攝。大乘經莊嚴論云。發心於諸地。勝解意樂淨。許餘為異熟。後永斷諸障。此說資糧加行位者。名勝解發心。七未清淨地者。名增上意樂清淨發心。三清淨地者。名異熟發心。佛地者。名障斷發心。
又說如地之發心為下品資糧道所攝者。是說最下界限。非說以上便無彼發心。如金如月等發心界限准此應知。
(己二)釋為成辦彼誓顯示方便之教授分二。(庚一)正釋教授。(庚二)修教授義。今初。
pratipattau ca satyeṣu buddharatnādiṣu triṣu /
asaktāvapariśrāntau pratipatsaṃparigrahe // Abhs_1.21 //
cakṣuḥṣu pañcasu jñeyaḥ ṣaṭsvabhijñāguṇeṣu ca /
dṛṅmārge bhāvanākhye cetyavavādo daśātmakaḥ // Abhs_1.22 //
修行及諸諦。佛陀等三寶。不躭著不疲。周徧攝持道。
五眼六通德。見道並修道。應知此即是。十教授體性。
[Bodhisattvasl have to know ten pieces of advice to do with practice, truths, Three Buddha, etc., Jewels, nonattachment, indefatigability, full acceptance of the path, five eyes, six qualities of direct knowledge, path of seeing, and the path called meditation. [Ornament 1.21-22]
若大乘語開示能得大乘發心所求之方便。是大乘教授之相。界限從未入道前乃至佛位。
此有十種。一修行自性。開示世俗勝義二諦之教授。二修行所緣。開示四諦之教授。三修行所依。開示佛法僧等三寶之教授。四修行堅穩之因。對治貪著惡事懈怠。開示不怯弱精進之教授。五修行增進之因。對治退屈懈怠。開示不疲勞精進之教授。六修行不退之因。對治自輕懈怠。開示攝持大乘道精進之教授。七於所修行能自在轉。不依仗他之因。謂得五眼。能見百踰繕那乃至三千大千以內粗細眾色之肉眼。從昔有漏善業所感異熟而生。能如實見眾生生死之天眼。現證諸法無實之慧眼。能知一切聖者根性利鈍之法眼。能現觀一切諸法之佛眼。開示此五眼之教授。八所修行果能速圓滿廣大資糧之因。謂六神通。能轉變種種事之神變通。能現知世界粗細諸聲之天耳通。能知他善惡等心之他心通。能知往昔受生之宿住隨念通。能知世界粗細諸色之天眼通。永斷煩惱障之漏盡通。開示此六通之教授。九十為令了知須斷分別與俱生之種子。故開示見道與修道之教授。當知此即是十種大乘教授之體性。
mṛdutikṣṇendriyau śraddhādṛṣṭiprāptau kulaṃkulau /
ekavīcyantarotpadya kārākārākaniṣṭhagāḥ // Abhs_1.23 //
plutāstrayo bhavasyāgraparamo rūparāgaha /
dṛṣṭadharmaśamaḥ kāyasākṣī khaṅgaśca viṃśatiḥ // Abhs_1.24 //
諸鈍根利根。信見至家家。一間中生般。行無行究竟。
三超往有頂。壞色貪現法。寂滅及身證。麟喻共二十。
The twenty [members of the Bodhisattva Sarigha] are those with dull and keen faculties, attaining by faith and seeing, those who go from family to family; having a single interruption, in the intermediate state, at birth, with work, without work, [going] to the heaven of the Highest gods, the three upstreamers; those intent on proceeding to the Summit of Existence, destroyers of attachment to form, those for whom there is peace in this life, who witness with a body, and the Rhinoceros.
此處別說三寶教授中之僧寶。謂如第二品所說道相智所攝大乘見道十六剎那中。安住八忍之聖位菩薩。名預流向。有鈍根隨信行。利根隨法行之二。安住見道八智之聖位菩薩。由永盡見斷三結。名但住預流果。此是論中隱說者。斷欲惑三品之聖位菩薩。名曰家家。分天家家。人家家之二。為斷欲地第六品修所斷惑得解脫道。故精進修行之修道菩薩。鈍根者名信解。利根者名見至。此二合一名一來向。已斷欲地第六品修所斷惑之聖位菩薩。名一來果。此亦是論中隱說者。已斷欲地修惑第八品之聖位菩薩。名曰一間。為斷欲地九品修惑得解脫道。故精進修行之修道位菩薩。信解見至准前合一名不還向。其次中般。謂聖位菩薩於色界中有身而得斷隨一煩惱障之解脫道者。生般。有行般。無行般。謂生色界乃得彼解脫道者。及勤修功行而得與不用功行而得者。於色究竟身而證斷隨一煩惱障之聖位菩薩名往色究竟者。此分三超。即全超半超徧歿。若先往梵眾天生。捨諸餘處。次生色究竟而證彼解脫道者。名曰全超。若從梵眾天歿。在下三淨居天隨受一生。次生色究竟天而證彼道者。名曰半超。若從梵眾天乃至色究竟天漸次受生。後證彼道者。名曰徧歿。菩薩不求無色界生。故名為往有頂者。是說離色界貪之菩薩。此分二種。盡斷惑業結生相續者。名現法湼槃。證得八解脫者。名曰身證。為欲盡斷煩惱障故。精進修行之七地菩薩。名阿羅漢向。此是論中隱說者。十地菩薩名曰麟喻獨覺。此上共為二十種僧。此依獅子賢論師意述。解脫軍論師等義。茲不繁說。
(庚二)修教授義（最初發起緣空性之修得）分二。(辛一)略標。(辛二)廣釋。今初。
ālambanata ākārāddhetutvātsaṃparigrahāt /
caturvikalpasaṃyogaṃ yathāsvaṃ bhajatāṃ satām // Abhs_1.25 //
śrāvakebhyaḥ sakhaḍgebhyo bodhisattvasya tāyinaḥ /
mṛdumadhyādhimātrāṇāmūṣmādīnāṃ viśiṣṭatā // Abhs_1.26 //
所緣及行相。因緣并攝持。菩薩救世者。如煖等體性。
依具四分別。分下中上品。勝出諸聲聞。及以諸麟喻。
The Protector Bodhisattva's small, middling, and big warmed, etc., [aids to penetration] that are connected with the four conceptualizations in due order, are superior to the Listeners and Rhinoceroses on account of objective support, aspect, being cause, and mentor. [Ornament 1.25-26]
圓滿大乘順解脫分所生之現觀種類。隨順諦現觀之大乘世間道。即大乘加行道相。界限唯在大乘加行道。
菩薩救護世者之加行道煖等四位。由所緣行相因緣攝持。如世間道自性依止四種分別。并分下中上三品差別。勝出聲聞及獨覺之加行道也。
(辛二)廣釋分三。(壬一)釋煖等前三勝法。(壬二)釋分別。(壬三)釋攝持。今初。
ālambanam anityādi satyādhāraṃ tadākṛtiḥ /
niṣedho 'miniveśāderheturyānatrayāptaye // Abhs_1.27 //
rūpādyāyavyayau viṣṭhāsthitī prajñaptyavācyate /
rūpādāvasthitisteṣāṃ tadbhāvenāsvabhāvatā // Abhs_1.28 //
tayormithaḥsvabhāvatvaṃ tadanityādyasaṃsthitiḥ /
tāsāṃ tadbhāvaśūnyatvaṃ mithaḥ svabhāvyametayoḥ // Abhs_1.29 //
anudgraho yo dharmāṇāṃ tannimittāsamīkṣaṇam /
parīkṣaṇaṃ ca prajñāyāḥ sarvasyānupalambhataḥ // Abhs_1.30 //
rūpāderasvabhavāvatvaṃ tadabhāvasvabhāvatā /
tadajātiraniryāṇaṃ śuddhistadanimittatā // Abhs_1.31 //
tannimittānadhiṣṭhānānadhimuktirasaṃjñatā /
samādhistasya kāritraṃ vyākṛtirmananākṣayaḥ // Abhs_1.32 //
mithastrikasya svābhāvyaṃ samādheravikalpanā /
iti nirvedhabhāgīyaṃ mṛdumadhyādhimātrataḥ // Abhs_1.33 //
所緣無常等。是四諦等相。行相破著等。是得三乘因。
色等離聚散。住假立無說。色等不安住。其體無自性。
彼等自性一。不住無常等。彼等彼性空。彼等自性一。
不執著諸法。不見彼相故。智慧所觀察。一切無所得。
色等無自性。彼無即為性。無生無出離。清淨及無相。
由不依彼相。非勝解無想。正定定作用。授記盡執著。
三互為一性。正定不分別。是順決擇分。下中上三品。
The objective supports and aspects of the aids to penetration, [each subdivided] into small, middling, and big are as follows: [small object] impermanence, etc., based on the truths, [small aspect] cessation of settling, etc. (This [and all the following] are the cause of attaining all three vehicles.) [65] [Middling object] the arising or passing away of form, etc., [middling aspect] discontinuous or continuous; [big object] concept, and [big aspect] being inexpressible. [Small object] not taking a stand on form, etc., in their nature in a state devoid of own-being; [small aspect] given their state of being each other's own-being, not taking a stand on them as impermanent, etc.; [middling object] given the state of their being empty in their natures, their state of being each other's own-being; [middling aspect] the nonappropriation of dharmas; [big object] not looking for their signs; [big aspect] investigation by wisdom that does not take anything as a basis. [Small objectl the lack of an own-being of forms, etc., [small aspect] the nonbeing which is their own-being; [middling object] their being unborn and not going forth, [middling aspect] purity; [big object] signs have no standing, [big aspect] hence not believing in and perceiving them. [Small object] meditative stabilization, [small aspect] its activity; [middling object] prediction, [middling aspect] extinguishing conceit; [big object] the mutual sameness of the three, [big aspect] nonconceptual meditative stabilization. [Ornament 1.27-33]
解釋煖等所緣行相因緣之中。初煖位中下品煖之所緣。謂無常等四諦之十六種相。其行相謂於四諦十六相上。破除實有執著之煖下品智。大乘煖等四加行道。皆是能得三乘證得大乘見道之近因。以是隨順彼見道之勝方便故。中品煖之所緣。謂色等離真實聚散所差別四諦。其行相謂離名相續安住。及知無勝義安住之智。上品煖之所緣。謂色等一切諸法。皆是假立所差別之四諦。行相謂通達皆不可說之智。第二頂位中下品頂之所緣有二。一不安立諦。謂色等勝義不安住。及其自體無實有自性。行相謂知色等與彼法性其自性為一之智。次安立諦。謂彼色等由彼實性空故。色等不住勝義無常等所差別之四諦。行相謂知無常等與彼法性其自性為一之智。中品頂之所緣。謂不執著諸法相。行相謂不見彼諸法有實相故。由是因緣通達無實之智。上品頂之所緣。謂以觀察勝義之慧。周徧觀察之四諦。行相謂知三輪一切諸法於勝義中。皆無所得之智。第三忍位中下品忍之所緣。謂色等法於勝義中。皆無自性。行相謂知色等於勝義無。即是名言中自性之智。中品忍之所緣。謂色等於勝義中無生死無湼槃。行相謂知如是修當得身語意三業清淨之智。上品忍之所緣。謂四諦勝義無相。行相謂由勝義不依彼自性。故知非勝解相及無想之智。第四世第一法位中下品第一法之所緣。謂法性無生及健行等三摩地。行相謂知在佛位中彼正定作用任運而轉之智。中品第一法之所緣。謂於不現見事授記之勝因。行相謂於勝義盡粗分之三輪執著。上品第一法之所緣。謂能修之三摩地與修者之菩薩并所修之般若波羅蜜多。三輪之法性互為一性所差別之四諦。行相謂知所修之三摩地後。至全無分別。即是成佛之最勝方便之智。
上來所說即是大乘四順決擇分中各有下中上三品也。
如是四加行道中。由是見道智火之前相。故名曰煖。由諸善根不被邪見所動。故曰頂。由滅惡業所感生之惡趣及於真空性遠離怖畏。故曰忍。由是見道之親因。一切世間法中最為第一。故名世第一法也。
(壬二)釋分別。
dvaividhyaṃ grāhyakalpasya vastutatpratipakṣataḥ /
moharāśyādibhedena pratyekaṃ navadhā tu saḥ // Abhs_1.34 //
dravyaprajñaptyadhiṣṭhāno dvividho grāhako mataḥ /
svatantrātmādirūpeṇa skandhādyāśrayatastathā // Abhs_1.35 //
由所依對治。二所取分別。由愚蘊等別。彼各有九種。
由實有假有。能取亦分二。自在我等體。蘊等依亦爾。
They assert two object conceptualizations based on bases and their antidotes, each subdivided into nine based on ignorance and skandha, etc, [71] And two subject [conceptualizations] based on substantial and nominal existence, [subdivided into nine] in the form of an independent I, etc., and [representations] based on the aggregates, etc. [Ornament 1.34-35]
分別有二。謂所取分別。與能取分別。所取中又二。依雜染事為所依者。及依彼對治者。彼二之中又各有九種。由緣愚蒙無明等。及緣蘊等有差別故。初之九種謂染污總集緣染污無明。總苦謂緣有漏色等諸蘊。此緣苦集總體為二。執著名色謂愛著邪果。貪著常斷二邊謂愛邪所知。於染淨法不知取捨謂緣不信。於諸聖道不勇悍住謂緣懈怠。此緣別煩惱為四。有漏適悅逼迫中容三受。諸受所依謂有漏自他等。知受為苦性由此厭離引發清淨等。緣彼執為實有受用。是緣別苦為三。共成九種雜染所取分別。清淨諸蘊。增上緣諸處所攝生門。因緣諸界所攝種族。清淨之生緣起還滅。是所知中盡所有性所攝之四。緣如所有空性謂緣清淨所知者一。緣波羅蜜多義執著諸行謂緣行者一。緣見道修道無學道者謂緣三道者為三。共成九種清淨所取分別。
第二能取分別亦有兩種。謂實有補特伽羅為依。及假有士夫為依。彼二復各有九種。由緣自在我等體。及緣蘊等所依。有如是等諸分別故。此各分九種者。謂緣執有自在我之執。此一是就執著相而立。餘八就執著境而立。謂緣執自在我是一。是造因之我。是見境之我等。又緣執雜染為自在之我。緣世間道離欲我執。及出世間見道。修道。道作用所依之力等執為自在之我。其我執即此分別之所緣。我執有九種故其能緣之分別亦有九種。即是九種實有能取分別也。
又於蘊界處執為假有士夫。及於十二緣起執為假有士夫。於三十七菩提分法。見道。修道。勝進道。無學道。執為假有士夫。緣此諸我執計為實能受用者。即九種假有能取分別也。
(壬三)釋攝持（即善知識之名）。
cittānavalīnatvādi naīḥsvābhāvyādideśakaḥ /
tadvipakṣaparityāgaḥ sarvathā saṃparigrahaḥ // Abhs_1.36 //
心不驚怖等。宣說無性等。棄捨所治品。應知為攝持。
The mentor is the mind not being cowed, etc., [and friends] who teach essencelessness, etc., and complete rejection of [Mara who is] the opposite of these. [Ornament 1.36]
加行道菩薩不離一切相智作意。於甚深空性不驚不恐等方便善巧。捨此違品二乘作意。及隨一實執。如是菩薩加行道智。即是加行道菩薩之內攝持。以此即是雙破生死湼槃二邊之菩薩現觀故。若佛勝應身為加行道菩薩宣說一切諸法皆勝義無自性等。及說捨此違品惡魔惡友之道者。即是加行道菩薩之外攝持。以是圓滿開示大乘道之善知識故。
(己三)釋如教授所修之正行分四。(庚一)釋修行所依。(庚二)釋修行所緣。(庚三)釋修行所為。(庚四)釋修行自體。初又分二。(辛一)種性差別。(辛二)斷諍。今初。
ṣoḍhādhigamadharmasya pratipakṣaprahāṇayoḥ /
tayoḥ paryupayogasya prajñāyāḥ kṛpayā saha // Abhs_1.37 //
śiṣyāsādhāraṇatvasya parārthānukramasya ca /
jñānasyāyatnavṛtteśca pratiṣṭhā gotramucyate // Abhs_1.38 //
通達有六法。對治與斷除。彼等皆永盡。具智慧悲愍。
不共諸弟子。利他漸次行。智無功用轉。所依名種性。
[They call the lineage the site of the six realization dharmas, of antidote and abandonment, of their complete termination, of wisdom with mercy, of what is not shared with disciples, of successive goals for the welfare of others, and of the operation of effortless knowledge.[Ornament 1.37-38 ]
菩薩身中之法性復作大乘修行之所依。即大乘修行所依自性住種性之相。界限從大乘資糧道乃至最後心。
此由十三能依法之修行。分為十三種法性。謂大乘四順決擇分。及見修二道。是就修行自性分為六種智德。就對治逆品立能治修行。就斷除逆品立能斷修行。就逆品盡分。立彼永盡解脫道之修行。是就修行作用分三。依八地增上立雙破生死湼槃二邊之慧悲修行。依九地增上立不共聲聞弟子之修行。依十地後得增上立次第利他之修行。依十地後心增上立智無功用轉修行。是就界限增上分四。如是十三類菩薩身中十三種修行之法性。即是大乘所依修行之種性。彼諸修行皆由緣彼法性昇進故。
(辛二)斷諍分二。(壬一)諍。(壬二)答。今初。
dharmadhātorasaṃbhedādgotrabhedo na yujyate /
法界無差別。種性不應異。
Since the dharma elem ent is not divided, lineage-division is not tenable.
三乘種性不可分為各異。或一切三乘種性人。皆應通住三乘種性。以彼等法界無差別。法界即種性故。
(壬二)答。
ādheyadharmabhedāttu tadbhedaḥ parigīyate // Abhs_1.39 //
由能依法異。故說彼差別。
But they proclaim its division because of the division of the dharm as that are founded on it,[Ornament 1.39]
所通達之法界雖無差別。然無不可分三類種性。及種性不可分別之過。以就能依三乘智德功能大小之別。而說所依法性之差別故。譬如所依同一瓦瓶。就能依蜜糖等不同而分器皿之差別故。
(庚二)釋修行所緣。
ālambanaṃ sarvadharmāste punaḥ kuśalādayaḥ /
laukikādhigamākhyāścaṃ ye ca lokettarā matāḥ // Abhs_1.40 //
sāsravānāsravā dharmāḥ saṃskṛtāsaṃskṛtāśca ye /
śiṣyasādhāraṇā dharmā ye cāsādhāranā muneḥ // Abhs_1.41 //
所緣一切法。此復為善等。若世間所知。及諸出世間。
有漏無漏法。諸有為無為。若共弟子法。及佛不共法。
The objective support is all dharmas. [Ornament 1.40a] They are, furthermore, wholesome, etc. [Ornam ent 1.40b]. . . those called ordinary realization and those thought extraordinary; dharmas with outflows and without outflows, and conditioned and unconditioned; dharmas shared in common with trainees and those unique to the Sage. [Ornament 1.40cd-41]
大乘修行斷增益處。即大乘修行所緣之相。界限通一切法。
此中差別。分十一種。謂善等等取不善無記。此復有世間道所攝或所通達謂五蘊。及諸出世道中無漏四靜慮。有漏法謂五取蘊。無漏法謂四念住。有為謂道諦。無為謂滅諦。共聲聞弟子法謂四靜慮。佛不共法謂十力等。
(庚三)釋修行所為。
sarvasattvāgratā cittaprahāṇādhigamatraye /
tribhirmahattvairūddeśo vijñeyo 'ya svayaṃbhuvām // Abhs_1.42 //
勝諸有情心。及斷智為三。當知此三大。自覺所為事。
You should know this [motivating] aim of the Self-originated ones is three— the thought that puts all beings highest, abandonment, and realization— because of three greatnesses. [Ornament 1.42]
為何而修之究竟果。即大乘修行所為之相。界限唯在佛地。
此中差別分為三大。勝出諸有情之大悲心等即是心大。斷德究竟是能斷大。智德究竟是能證大。當知此三大即菩薩自覺之所為。以緣此果而修行故。
(庚四)釋修行自體分四。(辛一)意樂廣大披甲正行。(辛二)加行廣大趣入正行。(辛三)二資糧廣大資糧正行。(辛四)定出一切相智出生正行。今初。
dānādau ṣaḍvidha teṣāṃ pratyekaṃ saṃgraheṇa yā /
saṃnāhapratipattiḥ sā ṣaḍbhiḥ ṣaṭkairyathodithā // Abhs_1.43 //
由彼等別別。皆攝施等六。故披甲修行。六六如經說。
They correctly explain armor practice in six sets of six when the six [perfections of], giving, etc., are combined with each other one by one. IOrnament 1.43]
欲於布施等一一度中俱攝六度而修習。此廣大意樂所攝持之菩薩瑜伽。即披甲正行之相。界從大乘資糧道至最後心。
所謂披甲正行。如經所說慈尊亦以六六而說。以彼六種披甲正行。一一皆於施等之中攝六度故。
(辛二)加行廣大趣入正行。
dyānārūpyeṣu dānādau mārge maitryādikeṣu ca /
gatopalambhayoge ca trimaṇḍalaviśuddhiṣu // Abhs_1.44 //
uddeśe ṣaṭsvabhijñāsu sarvākārajñatānaye /
prasthānapratipajjñeyā mahāyānādhirohiṇī // Abhs_1.45 //
靜慮無色定。施等道慈等。成就無所得。三輪善清淨。
所為及六通。於一切相智。能趣入正行。當知昇大乘。
You should understand their practice of setting out to the concentrations and formless states, six perfections, path, love, etc., not taking anything as a basis, [action] purified of the three circles, aim, direct knowledges, and the knowledge of all aspects as their mounting up on the Mahayana. [Ornament 1.44-5]
大乘因果諸法隨其所應由精進加行為主而修之菩薩瑜伽。即趣入正行之相。界從大乘加行道煖位至最後心。
此差別有九。道之所依謂靜慮及無色定。能引究竟智德者謂施等六度。能引究竟斷德者。謂見道修道無學道勝進道。利他之方便謂慈等四無量心。清淨利他者謂成就無所得。不同小乘者謂於一切物三輪清淨。轉諸善根令成三種所為義。能速圓滿二種資糧者謂六神通。於果位謂能趣入一切相智之正行。當知此九趣入正行能昇進大乘也。
(辛三)資糧廣大資糧正行分二。(壬一)總標。(壬二)別釋三資糧。今初。
dayā dānādikaṃ ṣaṭkaṃ śamathaḥ savidarśanaḥ /
yuganaddhaśca yo mārga upāye yacca kauśalam // Abhs_1.46 //
jñānaṃ puṇyaṃ ca mārgaśca dhāraṇī bhūmayo daśa /
pratipakṣaśca vijñeyaḥ saṃbhārapratipatkramaḥ // Abhs_1.47 //
悲及施等六。並修止觀道。及以雙運道。諸善權方便。
智福與諸道。陀羅尼十地。能對治當知。資糧行次第。
You should know equipment practice in the following order: sympathy, the six sets of giving, etc., calm abiding together with insight, the path which is unified and skill in means, know ledge, merit, the path, dharani, the ten levels, and the antidote. [Ornament 1.46-7]
由二廣大資糧攝持。勝出大乘中品世第一法以下加行道。能生菩提自果之菩薩瑜伽。即資糧正行之相。界從大乘加行道上品世第一法至最後心。
此中差別有十七種。欲令有情離苦之大悲。由大悲故修行布施等六波羅蜜多。在入定時修習止觀及雙運道。於利他事善權方便。智慧資糧與福德資糧。見道等為道資糧。諸法文義乃至多刦受持不忘之陀羅尼。此分通達諸字真實之忍陀羅尼。為救護眾生能制諸明咒之咒陀羅尼。諸經文句乃至多刦受持不忘之法陀羅尼。諸經義理乃至多刦受持不忘之義陀羅尼。能為功德作所依處之十地資糧。能斷相違品之對治資糧。當知此等即是資糧正行之次第。
(壬二)別釋三資糧分三。(癸一)智資糧。(癸二)地資糧。(癸三)對治資糧。
今初。此別釋智資糧論無頌文而釋有之。謂所緣境有二十種空性。故能緣智亦分二十種智慧資糧。由內六處真實空故名內空。由外色等真實空故名外空。由內外俱分所攝之根依處真實空故名內外空。由空性亦真實空故名空空。由十方真實空故名大空。由道所證之湼槃真實空故名勝義空。由緣生有為真實空故名有為空。由非緣生無為真實空故名無為空。由內外中間真實空故名畢竟空。由生死前際後際真實空故名無際空。由取捨真實空故名無散空。由實性真實空故名本性空。由一切法真實空故名一切法空。由諸法生等真實空故名自相空。由過去未來等真實空故名不可得空。由因緣和合真實空故名無性自性空。由五蘊自性真實空故名有性空。由無為虛空等真實空故名無性空。由本性空亦真實空故名自性空。由諸法作者自性空故名他性空。如空有二十。亦有爾許之能緣智慧資糧故。
(癸二)別釋地資糧分二。(子一)釋因位九地修治。(子二)釋果位第十地相。初又分九。(丑一)初地修治。
labhyate prathamā bhumirdaśadhā parikarmaṇā /
āśayo hitavastutvaṃ sattveṣu samacittatā // Abhs_1.48 //
tyāgaḥ sevā ca mitrāṇāṃ saddharmālambanaiṣaṇā /
sadā naiṣkramyacittatvaṃ buddhakāyagatā spṛhā // Abhs_1.49 //
dharmasya deśanā satyaṃ daśamaṃ vākyamiṣyate /
jñeyam ca pārikarmaiṣāṃ svabhāvānupalambhataḥ // Abhs_1.50 //
由十種修治。當能得初地。意樂饒益事。有情平等心。
能捨近善友。求正法所緣。常發出家心。愛樂見佛身。
開闡正法教。諦語為第十。彼性不可得。當知名修治。
They attain the first level through ten preparations. [The Lord] asserts that the ten are intention, beneficial things, the same attitude of mind to beings, renunciation, serving friends, searching for the good dharma as objective support, always having the thought to leave, longing for the Buddha Bodies, demonstrating the dharma, and truthful speech. Know these are preparations because thev do not apprehend an essential nature. [Ornament 1.48-50]
由十種修治。能得初地所有功德。謂於一切事無諂誑心。能饒益自他之事謂受持大乘。於諸有情修四無量其心平等。能捨內身資財善根等不生慳結。三業至誠親近承事諸善知識。尋求三乘正法所緣。常發出家之心不樂居家。念佛不捨愛見佛身。開闡教法全無慳悋。誓願究竟發諸實語。初極喜地之十法。當知由大悲與不得自性之空慧所攝持故名為修治。
(丑二)二地修治。
śīlaṃ kṛtajñatā kṣāntiḥ pramodyaṃ mahatī kṛpā /
gauravaṃ guruśuśrūṣā vīryaṃ dānādike 'ṣṭamam // Abhs_1.51 //
戒報恩安忍。極喜及大悲。承事敬師聞。第八勤施等。
[They attain the second through] morality, gratitude, patience, joy, great compassion, respect, hanging on the guru's words, and eighth, vigor for giving, etc. [Ornament 1.51]
第二地中有八修治。謂攝善法等戒。酬報他恩。安忍怨害。最極歡喜修諸善行。於諸眾生起大悲愍。恭敬承事鄔波陀耶等。敬重師長諸善知識聽聞正法。第八修治謂精進修習布施波羅蜜多等。由此八能修治第二離垢地。以能搉彼逆品圓滿對治故。

(丑三)三地修治。
atṛptatā śrute dānaṃ dharmasya ca nirāmiṣam /
buddhakṣetrasya saṃśuddhiḥ saṃsārāparikheditā // Abhs_1.52 //
hrīrapatrāpyamityetat pañcadhā mananātmakam /
多聞無厭足。無染行法施。嚴淨成佛剎。不厭倦眷屬。及有慚有愧。五種無著性。
[They understand the third through] an absence of conceit that is fivefold: an insatiable desire to learn, disinterested giving of dharma, thorough purification of the Buddhafield, not being depressed about samsara, and shame and embarrassment. [Ornament 1.52-53ab]
第三地中有五修治。謂勤修多聞聞法無厭。不求利譽等無諸染著為他說法。於自將來成佛國土淨治情器世間諸過。雖見眷屬邪行等過而不厭利他。觀待自法不造諸惡名曰有慚。觀待世間不造諸惡名曰有愧。於彼一切無執著心。由通達無我慧所攝持故。此五即能修治第三發光地准前應知。
(丑四)四地修治。
vanāśālpecChatā tuṣṭirdhūtasaṃlekhasevanam // Abhs_1.53 //
śikṣāyā aparityāgaḥ kāmānāṃ vijugupsanam /
nirvitsarvāstisaṃtyāgo 'navalinānapekṣate // Abhs_1.54 //
住林少欲足。杜多正律儀。不捨諸學處。訶厭諸欲樂。寂滅捨眾物。不沒無顧戀。
[They attain the fourth when] they dwell in the forest, have few desires, are content, resort to a strict regimen of asceticism, do not give up training, loathe sense pleasures, turn away, renounce all there is, are uncowed, and have no expectations. [Ornament 1.53cd-54]
第四地中有十修治。謂常住林藪阿練若處遠離憒鬧。未得利養無諸貪欲名為少欲。已得利養不求多妙名為知足。誓行十二杜多功德故正律儀。十二種杜多功德者謂常乞食。一坐食。一受食。此三對治飲食貪。住阿練若。樹下坐。露地坐。塚間坐。此四對治處所貪。常三衣。毳毛衣。糞掃衣。此三對治衣服貪。常端坐。隨宜坐。此二對治臥具貪。所受學處皆不捨棄。於五欲樂深生厭離。稱所化機令住寂滅。一切財物如欲而捨。修諸善法心不滯沒。於一切物心無顧戀。如是十法修治第四焰慧地准前應知。
(丑五)五地修治。
saṃstavaṃ kulamātsaryaṃ sthānaṃ saṃgaṇikāvaham /
ātmotkarṣaparāvajñe karmamārgān daśāśubhān // Abhs_1.55 //
mānaṃ stambhaṃ viparyāsaṃ vimatiṃ kleśamarṣaṇam /
vivarjayan samāpneti daśaitān pañcamīṃ bhuvam // Abhs_1.56 //
親識及慳家 。樂猥雜而住 。自讚及毀他 。十不善業道。
憍慢與顛倒 。惡慧忍煩惱 。遠離此十事 。證得第五地。
They attain the fifth level when they avoid these ten: intimacy, being jealous of family, places which invite crowds, praising them selves and disparaging others, the ten unwholesome action paths, conceit, arrogance, perverted views, doubt, and tolerance for cankers. [Ornament 1.55-6]
第五地中有十修治。謂樂與居家往還親識。嫉他利養慳諸居家。愛與大眾猥雜而住。若自稱讚。若毀咨他。由此增長十不善業道。恃自多聞等不恭敬他令心高舉。於取捨處顛倒執著。執持邪見等惡慧。忍受趣向貪等煩惱。若能遠離此十法。依止十種對治。即能證得第五難勝地。
(丑六)六地修治。
Dāna-śīla-kṣamā-vīrya-dhyāna-prajñā-prapūraṇāt /
śiṣyakhaḍgaspṛhātrāsacetasāṃ parivarjakaḥ // Abhs_1.57 //
施戒忍精進。靜慮慧圓滿。於弟子麟喻。捨喜捨怖心。
yācito 'navalinaśca sarvatyāge 'pyadurmanāḥ /
kṛśo 'pi nārthināṃ kṣeptā ṣaṣṭhīṃ bhūmiṃ samaśrute // Abhs_1.58 //
見求無愁慼。盡捨無憂悔。雖貧不厭求。證得第六地。
They reach the sixth level by [twelve preparations]. They perfect giving, morality, patience, vigor, concentration, and wisdom , they avoid thought with Listener and Rhinoceros longings and that is scared, they are not cowed by beggars, do not feel sad even when they have given everything away,
and do not reject supplicants even when they are poor. [Ornam ent 1.57-8]
第六地中有十二修治謂由圓滿布施持戒安忍精進靜慮智慧六種波羅蜜多。而能遠離六種所治。謂由圓滿持戒與靜慮故。於聲聞弟子及麟喻獨覺地能遠離喜樂。由圓滿安忍波羅蜜多故。於怨害等能遠離恐怖心。由圓滿布施波羅蜜多故見求者來心無愁慼。由愛樂布施精進圓滿故捨一切物心無憂悔。由圓滿般若波羅蜜多故雖極貧乏而終不捨求者。由此十二修治證得第六現前地。
(丑七)七地修治。
ātmasattvagraho jīvapudgalocChedaśāśvataḥ /
nimittahetvoḥ skandheṣu dhātuṣvāyataneṣu ca // Abhs_1.59 //
執我及有情。命與數取趣。斷常及相因。蘊界并諸處。
traidhātuke pratiṣṭhānaṃ saktirālīnacittatā /
ratnatritayaśīleṣu taddṛṣṭyabhiniveśitā // Abhs_1.60 //
住三界貪著。其心徧怯退。於三寶尸羅。起彼見執著。
śūnyatāyāṃ vivadaśca tadvirodhaśca viṃśatiḥ /
kalaṅkā yasya vicChinnāḥ saptamīmetyasau bhuvam // Abhs_1.61 //
The twenty blemishes are when they seize on self, being, soul, person, annihilation, and perm anence, are established in, have attachment to, and let their thoughts sink down onto a mark, cause, skandhas, elements, sense fields, and the three realms, when they settle down in views about the Three Jewels and morality, and when they argue about emptiness and refute it. Those who have removed these proceed to the seventh level. [Ornament 1.59-61]
諍論於空性。違空性過失。由離此二十。便得第七地。
斷除此說二十種過失即成二十種修治。由如前說空慧攝持便能證得第七遠行地。謂執我。執有情。執命者。執補特伽羅。如是執斷邊。常邊。相。因。蘊。界。處。執三界為真實應住。著為真實應捨。自覺不能得勝上功德心徧怯退。於三寶及戒起彼見而執著。妄執空性為破壞有事而興諍論。執彼空性與世俗相違。是為七地應離之二十種過失。
trivimokṣamukhajñānaṃ trimaṇḍalaviśuddhatā /
karūṇāmananā dharmasamataikanayajñatā // Abhs_1.62 //
anutpādakṣamājñānaṃ dharmāṇāmekadheraṇā /
kalpanāyāḥ samuddhātaḥ saṃjñādṛkkleśavarjanam // Abhs_1.63 //
śamathasya ca nidhyaptiḥ kauśalaṃ ca vidarśane /
cittasya dāntatā jñānaṃ sarvatrāpratighāti ca // Abhs_1.64 //
sakterabhūmir yatrecChaṃ kṣetrāntaragatiḥ samam /
sarvatra svātmabhāvasya darśanaṃ ceti viṃśatiḥ // Abhs_1.65 //
知三解脫門。三輪皆清淨。大悲無執著。法平等一理。
知無生知忍。說諸法一相。滅除諸分別。離想見煩惱。
奢摩他定思。善毘鉢舍那。內心善調伏。一切無礙智。
非貪地隨欲。等遊諸佛土。一切普現身。共為二十種。
And the tw enty [seventh level preparations] are: They have know ledge that is the three doors to deliverance, have purified [the stain of taking] the three circles [as a basis], have com passion, and are not conceited. D harm as are the same for them and they know the one principle. They know nonproduction and forbearance, and for them dharmas move as one. They destroy projection, reject discrimination, views, and cankers,88 meditate calm abiding and are skilled in insight, have calm ed thoughts, and have totally unobstructed knowledge. For them there is no ground for attachment, they go equally to other fields as they wish, and they show themselves everywhere. [Ornament 1.62-65]
由其所治有二十種。故第七地亦有二十種修治對治。謂知諸法因果自相皆真實空故知三解脫門。現證能殺所殺殺業三輪皆非實有故皆清淨。緣一切有情起大悲心。於諸法上無真實執。知一切法平等皆真實空。了知究竟唯一乘理。知一切法勝義無生。於甚深空性不起驚怖了知深忍。宣說發心所攝諸法皆無實一相。摧壞一切實執分別。無有執著常樂我淨等相之想。遠離薩迦耶等五見。遠離貪等煩惱。由奢摩他門決定思惟一切相智。於毘鉢舍那勝慧了知緣起如幻之方便獲得善巧。調伏內心實執。於一切所知成就無障礙智。通達一切皆非貪著真實之地。隨自所欲平等遊歷諸佛剎土。由於自身獲得自在普於一切時會能自現其身。由此二十種修治能得七地准前應知。
sarvasattvamanojñānamabhijñākrīḍanaṃ śubhā /
buddhakṣetrasya niṣpattirbuddhasevāparīkṣaṇe // Abhs_1.66 //
akṣajñānaṃ jinakṣetraśuddhirmāyopamā sthitiḥ /
saṃcintya ca bhavādānamidaṃ karmāṣṭadhoditam // Abhs_1.67 //
(丑八)八地修治。
知諸有情意。遊戲諸神通。修微妙佛剎。觀故親近佛。
知根淨佛土。安住如幻事。故思受三有。說此八種業。
[The Lord] proclaim s that there are eight preparations [for the eighth level]: They know what all beings think, sport in direct know ledge, create a beautiful Buddhafield, tend to and contemplate the Buddha, have eye know ledge, purify the Jinafield, are firm in magical apparition, and appropriate existence at will. [Ornament 1.66-7]
第八地中有八修治。諸有情意有貪離貪等能如實知。於諸國土遊戲神通。修微妙佛剎以吠瑠璃等而為自性。為欲觀擇諸法文義故親近承事諸佛。由天眼故知諸根利鈍。於自當來成佛國土淨治有情所有過失。出定入定一切如幻而住。由悲願故故思受生三有。此是第八不動地中八修治業。由此八事圓滿八地准前應知。
(丑九)九地修治。
praṇidhānānyanantāni devādīnāṃ rūtajñatā /
nadīva pratibhānānāṃ garbhāvakrāntirūttamā // Abhs_1.68 //
kulajātyośca gotrasya parivārasya janmanaḥ /
naiṣkramyabodhivṛkṣāṇāṃ guṇapūreśca saṃpadaḥ // Abhs_1.69 //
無邊諸誓願。了知天等語。辯說如懸河。入胎最第一。
種姓族圓滿。眷屬及生身。出家菩提樹。圓滿諸功德。
They make infinite prayers, know the languages of gods, etc., are like a river of inspired utterances, make the supreme descent into a womb, [104] and have the excellence of family, descent, lineage, retinue, birth, leaving home, bodhi tree, and perfection of qualities.
第九地中有十二修治。謂由圓滿九種波羅蜜多。無邊大願皆能成辦。又能了知天等一切有情語言差別。由得辯無礙解故說法辯才無盡猶若懸河。遠離一切婦人過失為一切人共所稱讚入此母胎最為第一。若剎帝利若婆羅門種族圓滿。若日親若甘蔗等姓氏圓滿。母等七族圓滿。自所教化令住菩提之眷屬圓滿。若帝釋天及人王等稱讚而生。由諸佛及淨居天人勸令出家。成就大菩提樹。如大師之阿輸他樹。慈尊之龍華樹。燃燈佛之諾瞿陀樹。圓滿十力等一切功德。由此十二種修治。圓滿第九善慧地。准前應知。
(子二)釋果位第十地相。
nava bhūmīratikramya buddhabhūmau pratiṣṭhate /
yena jñānena sā jñeyā daśamī bodhisattvabhūḥ // Abhs_1.70 //
超過九地已。若智住佛地。應知此即是。菩薩第十地。
[When Bodhisattvas], having passed beyond nine levels, stand because of their knowledge at the Buddha level, you should know it is the Bodhisattva's tenth level.
此中九地者。謂指小乘八地及因位菩薩九地合為一菩薩地。前八地由智見而超。後一地由安住而超。過九地已。其上第十地智。經說超越九地安住佛地。當知彼即是十地菩薩。
若爾因位九地皆說修治。於果位十地何故不說修治而說十地之相耶。由第十地圓滿以下諸地之斷智功德種類。故不別說也。
小乘八地者。謂聲聞種姓地。預流向是居四雙八單之最初智德名八人地。預流是斷三結所顯之智德故名見地。一來是多分離欲所顯住果之智德故名薄地。不還是斷下五分結所顯住果之智德故名離欲地。下五分結者謂三結及貪欲瞋恚。聲聞阿羅漢果。是斷上五分結所顯小乘之智德名已辦地。上五分結者謂色無色貪。掉舉慢無明。餘三聲聞果前之三向。是聲聞果向所餘智德故。同名一聲聞地。獨覺聖現觀以是中乘現觀故名辟支佛地。
(癸三)別釋對治資糧。
pratipakṣo 'ṣṭadhā jñeyo darṣanābhyāsamārgayoḥ /
grāhyagrāhakavikalpānāmaṣṭānāmupaśāntaye // Abhs_1.71 //
見修諸道中。所能取分別。由滅除彼故。說八種對治。
You should understand eight sorts of antidote to calm eight object and subject conceptualizations on the paths of seeing and repeated practice.
大乘見道修道之中。由滅除所取能取八種分別故。其對治資糧正行故亦說八種。
(辛四)定出一切相智出生正行。
uddeśe samatāyāṃ ca sattvārthe yatnavarjane /
atyantāya ca niryāṇaṃ niryāṇaṃ prāptilakṣaṇam // Abhs_1.72 //
sarvākārajñatayāṃ ca niryāṇaṃ mārgagocaram /
niryāṇapratipajjñeyā seyamaṣṭavidhātmikā // Abhs_1.73 //
// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre
sarvākārajñatādhikāraḥ prathamaḥ //
所為及平等。利有情無用。超二邊出生。證得相出生。
一切相智性。道有境出生。當知此八種。是出生正行。
You should know eight going forth practices: going forth to the aim, sameness, welfare of beings, and spontaneity, going forth beyond extremes, going forth marked by attainment, going forth to the knowledge of all aspects, and that ranges over the paths.
定能出生一切相智之淨地瑜伽。是出生正行之相。界限唯在三清淨地。差別有八。謂三種所為事。通達一切法空性平等。能作無邊有情利益。任運利他不加功用。此三種是心大之差別。超出常斷二邊出生無住湼槃。永離一切所治證得一切所證為相之出生。此二是斷德大之差別。現證十法之究竟智謂一切相智。能生一切相智之勝進道金剛喻定之有境（即能緣心也）出生。此二是智德大之差別。如是總別八種出生正行。應知是名出生正行也。
道相智品第三(攝般若第二會二五卷帝釋品至三六卷清淨品)
(戊二)釋趣彼方便道相智分二。(己一)釋道相智之支分。(己二)釋道相智之本性。今初。
dhyāmīkaraṇatā bhābhirdevānāṃ yogyatāṃ prati /
viṣayo niyato vyāptiḥ svabhāvastasya karma ca // Abhs_2.1 //
調伏諸天故。放光令隱闇。境決定普遍。本性及事業。   
[ The Tathāgata's ] light that eclipses the gods to make them fit [ for higher goals ] ; the object , [ i.e. , the knowledge of paths ] that is restricted [ to Bodhisattvas ] ; [ the capacity to produce the thought of enlightenment ] that pervades ; the own-being [ of the knowledge of paths that reaches a goal beyond nirvāṇa ] ; and its work , [ maturing beings and so on ] . [ Ornament 2.1 ]
道相智因果自性三法隨一所攝大悲任持之殊勝功德。是道相智支分之相。界限從醒覺大乘種性乃至佛地。
由如來本性之光明隱蔽欲色諸天異熟光明者。為令了知由摧伏其增上慢心故。乃能發心及生道相智之智德。又為摧彼諸天增上慢令堪生道相智故。此顯遠離生道相智之障礙增上慢現行。次明道相智唯發菩提心者乃生起故境各別決定。總謂一切有情皆可生道相智故云普遍。不求斷自身欲有諸漏為本性。成就利他殊勝作用。是為道相智之五支也。
(己二)釋道相智之本性分三。(庚一)知聲聞道之道相智。(庚二)知獨覺道之道相智。(庚三)知菩薩道之道相智。初又分二。(辛一)自性。(辛二)順決擇分因。今初。
caturṇamāryasatyānāmākārānupalambhataḥ /
śrāvakāṇāmayaṃ mārgo jñeyo mārgajñatānaye // Abhs_2.2 //
道相智理中。由諸四聖諦。行相不可得。當知聲聞道。
[ Bodhisattvas ] practicing the knowledge of paths should know the path of Listeners without taking the aspects of the four noble truths as a basis . [ Ornament 2.2 ]
由發心廻向通達空慧三法任持。為欲攝受聲聞種性所應知之現觀種類大乘聖智。即是知聲聞道道相智之相。界從大乘見道乃至佛地。
道相智理者。即此品中四聖諦上無常等十六行相。由發心廻向真實不可得之空慧三法任持門中。當知修此聲聞道相。四諦無常等十六行相者。謂因緣生故無常。隨煩惱業轉故苦。無異體清淨之我故空。無自體之我故無我。是苦諦上之四相。是苦之根本故名因。數數生苦故名集。招猛利苦故名生。與後生果作助緣故名緣。是集諦上之四相。是斷除煩惱之離繫故名滅。是寂滅苦之離繫故名靜。是利樂自性之離繫故名妙。是苦不再生之離繫故名離。此是滅諦上之四相。是趣解脫之道故名道。是對治煩惱之道故名理。由現證之體性不顛倒行故名行。能從根本拔除苦及煩惱故名出。此是道諦上之四相。苦諦上四相互違。餘三諦上四相義同。
(辛二)順決擇分因。
rūpādiskandhaśūnyatvācChūnyatānāmabhedataḥ /
uṣmāṇaḥ anupalambhena teṣāṃ murdhagataṃ matam // Abhs_2.3 //
kṣāntayasteṣu nityādiyogasthānaniṣedhataḥ /
daśa bhūmīḥ samārabhya vistarāsthānadeśanat // Abhs_2.4 //
agradharmagataṃ proktamāryaśrāvakavartmani /
tatkasya hetorbuddhena buddhvā dharmāsamīkṣaṇāt // Abhs_2.5 //
聖聲聞道中。由色等空故。空無別為煖。由彼無所得。
許為至頂位。忍位於色等。破住常等理。依於十地等。
由廣說無住。即名第一法。由佛以現智。不見諸法故。   
When [ Subhūti says ] on the Noble Listener path the form skandha and so on are empty and hence the emptinesses are not different [ he is talking about ] the warmed [ aids to penetration ] . [ Ornament 2.3ab ]
[ When he says Bodhisattvas] do not make anything into a basis he is thinking about their being at the peak . [ Ornament 2.3cd ]
When he prohibits them taking their stand on them as permanent and so on [ he is talking about ] the forbearances . [ Ornament 2.4ab]
And when he teaches in detail that they do not stand , starting with the ten levels , he is talking about them being at the highest dharma . [ Ornament 2.4cd - 2.5ab ]
And why ? Because when Buddhas are enlightened they do not look for dharmas . [Ornament 2.5cd ]
了知聖聲聞道之道相智因。有四順決擇分。謂色等勝義空故。通達空性與色等無分別慧所攝持之加行道即煖位。通達色等勝義無所得慧所攝持之加行道即頂位。通達色等於勝義中破除安住常無常等理。此慧所攝持之加行道即忍位。依於十地者謂通達極喜地等勝義無所住如經廣說。此慧所攝持之加行道即世第一法。何故如是十地勝義無耶。謂十地是無。以佛世尊現知一切法。於勝義中不見有十地故。
若爾此處之加行道與第一品所說之加行道。有重複失。答云。前品所說是為了知勝出聲聞之加行道。此中所說。是為令了知以通達空性慧攝持而修四諦無常等十六行相。故無過失。
(庚二)知獨覺道之道相智分三。(辛一)所依差別。(辛二)如何了知彼道。(辛三)釋順決擇分因。初又分二。(壬一)正說。(壬二)斷諍。今初。
paropadeśavaiyarthyaṃ svayaṃbodhāt svayaṃbhuvām /
gambhīratā ca jñānasya khaḍgānāmabhidhīyate // Abhs_2.6 //
自覺自證故。亦不依他教。是故當宣說。麟喻智甚深。   
[ Buddhas ] say self-born Rhinoceroses do not need to be instructed by others , and have knowledge that is deep because of their own realization . [ Ornament 2.6 ]
由三別法（發心廻向空慧）任持門中。為欲攝受獨覺種性所應了知之現觀種類大乘聖智。即知獨覺道道相智之相。界從大乘見道乃至佛地。言自覺者指獨覺阿羅漢。此於最後有時。不須依仗他師教授自能證得菩提。其亦字者表於彼時自亦不用言語為他說法。此麟喻智當說較聲聞為甚深。非如聲聞可依言教能了彼智。唯以身表現神通說法甚深智故。
(壬三)斷諍。
śuśrūṣā yasya yasyārthe yatra yatra yathā yathā /
sa so 'rthaḥ khyātyaśabdo 'pi tasya tasya tathā tathā // Abhs_2.7 //
若誰於何義。欲聞如何說。於彼彼彼義。無聲如是現。   
[ Buddhas ] demonstrate in whatever way necessary , even without words , any topic anyone wants to learn in whatever way they have to . [ Ornament 2.7 ]
獨覺無聲云何說法耶。如是說法無違。若有誰等所化有情。於何等義欲聞如何行相言說。即於彼等所化。有彼彼義。雖無聲音亦如是現也。
(辛二)如何了知彼道。
grahyārthakalpanāhānādgrāhakasyāprahāṇataḥ /
ādhārataśca vijñeyaḥ khaḍgamārgasya saṃgrahaḥ // Abhs_2.8 //
遠所取分別。未離能取故。當知由所依。攝為麟喻道。   
You should know in summary that the path of the Rhinoceros eliminates conceptualization of an object but not of a subject , and that it has a [ distinct ] foundation . [ Ornament 2.8 ]
當知麟喻道。由三法差別所攝。謂遠離色等外境所取分別。未能遠離內識能取實執分別。就所依差別。是依獨覺乘所攝法之法性為所依種性故。
(辛三)釋順決擇分因。
prajñapteravirodhena dharmatāsūcanākṛtiḥ /
usṣmagam mūrdhagaṃ rūpādyahānādiprabhāvitam // Abhs_2.9 //
adyātmaśūnyatādyābhī rūpāderaparigrahāt /
kṣāntiḥ rūpādyanutpādādyākārairagradharmatā // Abhs_2.10 //
開闡假法性。無違相為煖。頂由達色等。無減等所顯。   
忍由內空等。不執色等故。色等無生等。相為第一法。   
[ Where Subhūti] indicates the true nature of dharmas without obstructing the concept it is the warmed [ aid to penetration ] aspect . [ Ornament 2.9ab]
[ Where he] explains that form does not decrease and so on is the peaked . [ Ornament 2.9cd ]
[ Where he says ] the emptiness of a subject and so forth do not appropriate form and so forth is the forbearance . [ Ornament 2.10ab ]
And with the aspects of nonproduction and so forth of form , etc. , [ he indicates ] the highest true nature of dharmas Ornament [2.10cd ]
了知獨覺道之道相智因。順決擇分有四。謂開闡色等勝義中無名言中假有。不違法性。是為煖位。頂位是由通達色等勝義無減等所顯。忍位由通達內空等故了知色等勝義不可執。世第一法。了知色等勝義無生等相。
(庚三)知菩薩道之道相智分二。(辛一)見道。(辛二)修道。初中又二。(壬一)略標剎那。(壬二)廣釋修相。今初。
kṣāntijñānakṣaṇaiḥ satyasatyaṃ prati caturvidhaiḥ /
mārgajñatāyāṃ dṛṅmārgaḥ sānuśaṃso 'yamucyate // Abhs_2.11 //
由諦與諦上。忍智四剎那。說此道相智。見道具功德。   
They talk about this path of seeing in the knowledge of paths , with its benefits , as four forbearance and knowledge instants for each truth . [ Ornament 2.11 ]
現證空性慧所攝持之大乘諦現觀。即是大乘見道之相。界限唯在大乘見道。
此說大乘見道人身中具大功德勝利之見道。由依苦集諦及滅道諦上忍智四剎那而說故。
(壬二)廣釋修相。
ādhārādheyatābhāvāttathatābuddhayormithaḥ /
paryāyeṇānanujñānaṃ mahattā sāpramāṇatā // Abhs_2.12 //
parimāṇāntatābhāvo rūpāderavadhāraṇam /
tasyāṃ sthitasya buddhatve 'nugrahātyāgatādayaḥ // Abhs_2.13 //
maītryādi śūnyatā prāptirbuddhatvasya parigrahaḥ /
sarvasya vyavadānasya sarvādhivyādhiśātanam // Abhs_2.14 //
nirvāṇagrāhaśāntatvaṃ buddhebho rakṣaṇādikam /
aprāṇivadhamārabhya sarvākārajñatānaye // Abhs_2.15 //
svayaṃ sthitasya sattvānāṃ sthāpanaṃ pariṇāmanam /
danādīnāṃ ca saṃbodhāviti mārgajñatākṣaṇāḥ // Abhs_2.16 //
真如與諸智。無互能所依。故不許差別。廣大無能量。
無量無二邊。住彼於色等。執為佛自性。無取無捨等。
慈等及空性。證得佛陀性。遍攝諸淨法。除遣諸苦病。   
滅除涅槃執。諸佛守護等。不殺害生等。一切相智理。
自住立有情。所修布施等。廻向大菩提。是道智剎那。   
[ The first instant is where Subhūti ] does not accept that the discourse [ contradicts the ultimate and covering levels ] because suchness and Buddha that are reciprocally base and based - on do not exist ; [ the second to fifth where Sakra and Subhūti say the Perfection of Wisdom ] is great and immea surable , has no limit , and is infinite ; [ the sixth and seventh where the Lord says Bodhisattvas ] standing in that [ Perfec tion of Wisdom ] are certain that their form [ skandha ] and so on is the Buddha , and do not appropriate and do not let go [ of form ] and so on ; [ the eighth and ninth where the Lord says they havel friendliness and so on , [ and a knowledge of ] emptiness [ that stops fear ; the tenth to thirteenth where Sakra says the Perfection of Wisdom allows Bodhisattvas ] to reach the state of a Buddha the Lord says it ] incorporates all on the bright side , removes all misfortunes and diseases , and appeases seizing on nirvana . [ The fourteenth instant is where the Lord says ] Buddhas give [ Bodhisattvas ] shelter and so on . [ the fifteenth where he says ] they them selves stand in the practice of not hurting living beings , to , the practice of the knowledge of all aspects , and establish beings in those too ; [ and the sixteenth where he says they turn over giving and so on to full enlightenment . These are the instants of the knowledge of paths . [ Ornament 2,12-16 ]
道相智所攝之見道中有十六剎那。謂苦諦真如與佛現證彼之智。於勝義中無互相能依所依之性。於勝義中不許能所依差別現證無彼之大乘見道即苦法忍。廣大者謂色等由勝義實空法界體性故。其能緣之般若波羅蜜多亦成廣大即苦法智。現證苦諦於勝義中無能量之量。是苦類忍。現證苦諦勝義無量。即苦類智。此是苦諦四相。四中第一剎那是所治種子之真能治無間道。後三剎那是從彼所治種子解脫之解脫道。以下諸相准此應知。現證集諦勝義無常斷二邊是集法忍。住彼集法忍之瑜伽師。於色等上定執佛性實空。即集法智。現知集諦於勝義中無取捨等即集類忍。修慈悲等四無量之功德即集類智。此是集諦四相。現證色等真實空之空性。即滅法忍。所修善根能得佛果即滅法智。具足遍攝滅類忍中一切淨法種類功德即滅類忍。具足除遣外界一切苦害及內身一切病惱之功德即滅類智。此是滅諦四相。息滅實執湼槃之戲論。即道法忍。安住道法智之瑜伽師有為諸佛守護之功德即道法智。能得斷除殺生等十惡。遍知十善相一切相智之因理自己安住亦安立他。此智即道類忍。所修布施等六度廻向大菩提果。即是大乘見道道類智。此是道諦四相。道相智品此十六剎那一座無間而生故。
(辛二)修道分二。(壬一)修道作用。(壬二)有作用之修道。今初。
sarvato damanaṃ nāma sarvataḥ kleśanirjayaḥ /
upamakrāviṣahyatvaṃ bodhirādhārapūjyatā // Abhs_2.17 //
遍息敬一切。能勝諸煩惱。怨敵不能害。菩提供養依。   
[ From the Perfection of Wisdom comes ] total discipline , total bending , victory over cankers , no occasion for attacks , enlightenment , and a state that is a basis worthy of worship . [Ornament 2.17]
由修大乘修道力故所得勝利。即是大乘修道作用之相。界從修大乘修道第二剎那乃至佛地。
大乘修道作用有六。起上諸道心得自在名遍息滅。由摧慢故恭敬善知識等一切眾生。由不隨煩惱轉故勝伏貪等諸煩惱。他諸怨敵不能損害。此四是士用果。自力能辦大菩提果是等流果。修道位菩薩隨所住處皆成可供養處。是增上果。
(壬二)有作用之修道分二。(癸一)有漏修道。(癸二)無漏修道。初又分三。(子一)勝解修道。(子二)廻向修道。(子三)隨喜修道。初中又二。(丑一)正釋。(丑二)勝利。今初。
adhimuktistridhā jñeyā svārthā ca svaparārthakā /
parārthikaivetyeṣa ca pratyekaṃ trividheṣyate // Abhs_2.18 //
mṛdvī madhyādhimātrā ca mṛdumṛdvādibhedataḥ /
sā punastrividhetyevaṃ saptaviṃśatidhā matā // Abhs_2.19 //
勝解謂自利。俱利及利他。當知此三種。各有下中上。   
別別為三品。又以下下等。復各分為三。共二十七種。   
[ The Lord says ] you should know three types of belief : for your own welfare , for your own and others ' welfare , and for the welfare of others alone . [ Ornament 2.18ac ]
And [ the Lord ] asserts three of each : small , middling , and big . [ Ornament 2.18d - 19a ] .
 [ He says ] there are again three of them divided into small small and so on . [ Ornament 2.19b - c]
 So he considers there are twenty - seven sorts . [ Ornament 2.19d ]
信解佛母（即般若波羅蜜多）為三利之根本大乘隨現觀。即大乘勝解修道之相。界從初地乃至最後心。
當知大乘勝解修道有三種。謂有自利自他俱利利他之勝解修道故。此三種勝解修道復各分下中上三品。其下中上品。又各分為三種。謂下下品等。如是許勝解修道為二十七種。
(丑二)勝利。
stutiḥ stobhaḥ praśaṃsā ca prajñāparamitāṃ prati /
adhimokṣasya mātrāṇāṃ navakaistribhiriṣyate // Abhs_2.20 //
般若波羅蜜。於諸勝解位。由三種九聚。讚事及稱揚。
[ Sakra and the Lord ] assert praise , commendation , and glori fication for the Perfection of Wisdom [ that correspond ] with the triad of nine degrees of belief . [ Ornament 2.20 ]
由修勝解修道之力所得勝利。即勝解修道勝利之相。界從修勝解修道第二剎那乃至佛地。
若於教道果三種般若波羅蜜多修勝解時。佛以三類九品如其次第後後轉勝。讚美承事稱揚令發歡喜故。
(子二)廻向修道。
viśeṣaḥ pariṇāmastu tasya kāritramuttamam /
nopalambhākṛtiścāsāvaviparyāsalakṣaṇaḥ // Abhs_2.21 //
vivikto buddhapuṇyaughasvabhāvasmṛtigocaraḥ /
sopāyaścānimittaśca buddhairabhyanumoditaḥ // Abhs_2.22 //
traidhātukāprapannaśca pariṇāmo 'parastridhā /
mṛdurmadhyo 'dhimātraśca mahāpuṇyodayātmakaḥ // Abhs_2.23 //
殊勝徧廻向。其作用最勝。無所得行相。不顛倒體性。
遠離佛福品。自性念行境。    有方便無相。諸佛所隨喜。
不繫於三界。下中及上品。是餘三廻向。生大福為性。   
[ They say special ] turning over has [ seven ] distinguishing features , and that its function [ of securing enlightenment for the welfare of others ] is supreme , its aspect does not take anything as a basis , it is marked by an absence of error , it is isolated [from an own-being] , is the merit-flood of the Buddhas that has mindfulness of own - being as its sphere of activity , [does what it does ] with [ skillful] means , is signless , is enjoined by the Buddhas , and is not included in the triple world . [ Finally ] there is another turning over [ divided ] into three - small , middling , and big that gives rise to great merit . [ Ornament 21-23 ]
能轉自他隨一善根令成大菩提之支分有分別大乘隨現觀。即大乘廻向修道之相。界從初地乃至最後心。
成就殊勝廻向之修道位菩薩。具足最勝作用能轉自他善根為大菩提之支分。此廻向有十二種。謂有勝作用之廻向。於所廻向物破除實執無所得行相之廻向。於能廻向心破除實執不顛倒體相之廻向。於廻向者破除實執遠離之廻向。於自善法與佛善法破執實好惡。名念佛福德資糧自性為行境之廻向。於六度善法破執實好惡。名有善巧方便之廻向。破執實三輪為無相廻向。知名言中緣起如幻而緣佛地名諸佛隨喜廻向。於名言中不廻向為三有之因名不繫三界廻向。餘有下中上三品廻向出生廣大福德為性。
(子三)隨喜修道。
upāyānupalambābhyāṃ śubhamūlānumodanā /
anumode manaskārabhāvaneha vidhīyate // Abhs_2.24 //
由方便無得。隨喜諸善根。是此中所說。修隨喜作意。   
Here [ the Lord ] says they should cultivate attention to rejoicing , rejoicing in wholesome roots with skillful means and without taking anything as a basis . [ Ornament 2.24 ]
於自他隨一善根而修歡喜有分別大乘隨現觀。即大乘隨喜修道之相。界從初地乃至最後心。
修道位菩薩之隨喜。由名言中有所得之方便與勝義中無所得之智慧二所攝持。於自他善根深修隨喜相應之淨信。即此處所說大乘有漏隨喜作意修道。此諸修道立為有漏者。是就有分別漏而立。非所治品之有漏也。
(癸二)無漏修道。分二。(子一)引發修道。(子二)清淨修道。今初。
svabhāvaḥ śreṣṭhatā tasya sarvasyānabhisaṃskṛtiḥ /
nopalambhena dharmāṇāmarpaṇā ca mahārthatā // Abhs_2.25 //
此自性殊勝。一切無作行。立法不可得。是大義利性。   
[ They explain ] its own-being , that it is most excellent , that it does not bring anything about , that it gives [ Bodhisattvas ] what is to be procured when they do not take any dharma as a basis , and [ that it brings about ] a great aim . [ Ornament 2.25 ]
能立究竟智德之大乘無漏隨現觀。即引發修道之相。界從初地乃至十地。
引發修道就所相不同差別為五。謂此修道自體性。是無倒見色等實性之慧。若不由此慧攝持。布施等餘五度不能成佛。故是殊勝方便。此慧行相謂知一切法無勝義生。即於一切不起實有作行。即由自性殊勝等之道。將通達諸法不可得之慧。安立於行者相續。令得究竟義利廣大之佛果。是大義利性。
(子二)清淨修道分四。(丑一)因差別。(丑二)境差別。(丑三)果差別。(丑四)自性差別。今初。
buddhasevā ca dānādirūpāye yacca kauśalam /
hetavo 'trādhimokṣasya dharmavyasanahetavaḥ // Abhs_2.26 //
mārādhiṣṭhānagambhīradharmatānadhimuktate /
skandhādyabhiniveśaśca pāpamitraparigrahaḥ // Abhs_2.27 //
依佛及施等。善巧諸方便。此是勝解因。諸法衰損因。   
謂魔所魅著。不信解深法。執著五蘊等。惡友所攝持。   
Here tending the Buddhas and [ perfecting ] giving and so on [ in countless previous lives ] , and skill in means cause belief [ the Perfection of Wisdom ] . Being under the influence of Mara and lacking belief in the deep true nature of dharmas , settling down in the skandhas and so on , and being men tored by bad friends cause the ruin of Dharma . [ Ornament 2.26-27 ]
能立究竟斷德之大乘無漏隨現觀。即清淨修道之相。界從初地乃至十地。外緣親近諸佛。內緣修行施等。及善巧方便止觀雙運。是於清淨修道勝解之因或順緣。此清淨修道等法衰損之因或違緣者。謂被魔所魅著及惡友所攝受。是外違緣。若種性下劣不能信解深法及根器下劣執著五蘊等實有。是內緣違。此等即不生清淨修道之因也。
(丑二)境差別。
phalaśuddhiśca rūpādiśuddhireva tayordvayoḥ /
abhinnācChinnatā yasmāditi śuddhirudīritā // Abhs_2.28 //
果法清淨性。即色等清淨。以彼二無異。不可分故淨。   
[ The Lord ] proclaims purity thus : " The purity of the fruit is identical to the purity of form " and so on , because both of them " are not broken or cut apart . " [ Ornament 2.28 ]
沙門果解脫道。由自因無間道斷垢之清淨。彼境色等亦由彼垢斷而清淨。以由一種所治遠離所成之二種清淨。自性無異。亦不可用異理。分別令異。故說為一種清淨。
(丑三)果差別。
kleśajñeyatrimārgasya śiṣyakhaḍgajinaurasām /
hānādviśuddhirātyantikī tu buddhasya sarvathā // Abhs_2.29 //
惑所知三道。斷故為弟子。麟喻佛子淨。佛一切最淨。   
While the purity of Learners , Rhinoceroses , and the Victor's offspring is from forsaking [ obscuration associated with ] cankers , the knowable , and the three paths , the purity of Buddha is absolute in all respects . [ Ornament 2.29 ]
聲聞阿羅漢解脫道。由自所治品之清淨。即聲聞弟子之清淨。以是唯斷貪等煩惱所顯之清淨故。獨覺者為麟喻之清淨。是斷煩惱及斷所取分別一分所知障所顯之清淨故。聖位菩薩者。為聖佛子之清淨。是斷煩惱障能取所取分別三道垢所顯之清淨故。最極清淨法界所出生之佛果滅諦。即無上佛陀之清淨。是一切種斷煩惱所知二障及習氣所顯之清淨故。
(丑四)自性差別分二。(寅一)是否最清淨之差別。(寅二)立佛清淨為最清淨。今初。
mṛdumṛdvādiko mārgaḥ śuddhirnavasu bhūmiṣu /
adhimātrādhimātrādermalasya pratipakṣataḥ // Abhs_2.30 //
對治九地中。上上等諸垢。謂由下下等。諸道能清淨。   
counteracts the triple world . [ Ornament 2.30a ]
the path's [ knowledge] that measures , and [ its known objects ] that are measured are the same . [ Ornament 2.30b ]
By refuting objections to it , [ the Lord ] asserts the path . [ Ornament 2.30cd ] 22
有作是念。此非說二乘清淨之時。云何於此宣說清淨之餘而說佛與二乘是否最清淨耶。答。亦可述此差別。以於三界九地中對治修所斷能取所取分別上上品諸垢。其對治自性如其次第謂大乘修道下下品等道能清淨二障。二乘不能斷二障故。
(寅二)立佛清淨為最清淨。
tridhātupratipakṣatvaṃ samatā manameyayoḥ /
mārgasya ceṣyate tasya parihārataḥ // Abhs_2.31 //
// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre mārgajñatādhikāro dvitīyaḥ //
由斷諍門中。道能量所量。由是平等性。遍對治三界。   
佛清淨為最清淨者。由於能治所治次第斷過門中。許大乘修道由能量之智與所量實空平等性故。是能盡清淨三界諸障之真對治故。
此處之諍者。謂下下等九種修道。斷除上上等九種實執不應道理。譬如羸劣士夫不能摧伏強力怨敵。於劣怨敵不須強力士夫。如是下品修道不能斷除上品實執。斷下品實執不須上品修道故。答云無過。譬如浣衣。洗除粗垢不待勤勞。洗除細垢。須大劬勞。如是能治所治亦應理故。
一切智品第四(攝般若第二會三六卷無標幟品)
(戊三)釋淨道智之支一切智分二。(己一)一切智自體。(己二)總結三智。初中又三。(庚一)釋遠近道。(庚二)一切智加行。(庚三)修加行之果。初又分三。(辛一)遠近道之理。(辛二)成立彼理。(辛三)所治能治之差別。今初。
nāpare na pare tīre nāntarāle tathoḥ sthitā /
adhvanāṃ samatājñānāt prajñāpāramitāmatā // Abhs_3.1 //
非此岸彼岸。不住其中間。知三世平等。故名般若度。   
She is not standing on the shore this side ( apara ) or on the shore beyond ( para ) , nor between them . [ Ornament 3.1ab]
[ The Lord ] asserts that she is the Perfection of Wisdom because of knowing the sameness of the periods of time . [ Ornament 3.1cd ]
現證無我慧所攝持復是小乘現觀種類。即一切智相。界遍一切聖者皆有。觀待世俗事是破有邊現觀種類大乘聖智。即智不住三有之道相智相。界從大乘見道乃至佛地。觀待世俗事是破寂滅邊現觀種類大乘聖智。即悲不住寂滅之道相智相。界從大乘見道乃至佛地。
菩薩一切智道般若波羅蜜多。由慧故不住生死此岸。由悲故不住湼槃彼岸。於彼二岸中間亦勝義不住。以是雙破二邊現證空性智所攝持之現觀故。如是不住三有寂滅二邊之一切智。即是近諸佛菩薩者。以是現證三世諸法平等無實自性智所攝持之現觀故。此中兼說聲聞獨覺之一切智。是遠離真一切智道般若波羅蜜多者。以彼不知三世諸法平等實空故。
(辛二)成立彼理。
anupāyena dūraṃ sā sanimittopalambhataḥ /
upāyakauśalenāsyāḥ samyagāsannatoditā // Abhs_3.2 //
彼由緣相門。非方便故遠。由善巧方便。即說為鄰近。   
 [ They say for those] unskilled in means she is distant .... [ Ornament 3.2a ]
 ...because they seize on [ the Perfection of Wisdom ] through a sign . [ Ornament 3.2b ]
[ For Bodhisattvas ] with skill in means she is perfectly close by . [ Ornament 3.2cd ]
若有一切智遠離大悲實執所縛。即與果般若波羅蜜多遠離之一切智相。界從小乘見道乃至小乘無學道。大悲與空慧所攝持大乘聖智住小乘現觀種類者。即與果般若波羅蜜多鄰近之一切智相。界從大乘見道乃至佛地。
有作是難。聲聞與菩薩之一切智不應分遠近。以通達三世諸法平等性。即知一切法性。聲聞菩薩皆知彼法性故。如龍猛菩薩云「因緣所生法。我說即是空」。此說空即緣起義。二乘亦通達緣起性故。為答此難故說。此處所說二乘之一切智可說為遠。由緣一切法與道執有實相。非修果般若波羅蜜多之方便故。彼由遠離大乘善知識。及遠離通達無自性慧等之善巧方便故。菩薩聖者之一切智可說為近。由生果般若波羅蜜多善巧方便所攝持故。彼由長時親近大乘善知識聽受無倒教授。於引生聞思等慧善巧方便故。
(辛三)所治能治之差別分五。(壬一)一切智相執所治。(壬二)能治。(壬三)果上相執所治。(壬四)能治。(壬五)結。今初。
rūpādiskandhaśūnyatve dharmeṣu tryadhvageṣu ca /
dānādau bodhipakṣeṣu caryāsaṃjñā vipakṣatā // Abhs_3.3 //
色蘊等空性。三世所繫法。施等菩提分。行想所治品。   
[ Bodhisattvas ] should shun coursing in and perceiving the emptiness of the form and other skandhas , dharmas that are the three periods of time , giving and so forth , and [ the dharmas in the wings of enlightenment . [ Ornament 3.3 ]
若一切智遠離方便及殊勝慧。是所治品一切智相。界從小乘見道乃至無學道。若於如所有性所攝之色蘊等補特伽羅我空。盡所有性所攝三界繫諸法。及於布施等菩提分道。起真實行想。此想所縛之道。即是菩薩道所治品。以是彼歧誤處故。
(壬二)能治。
dānādiṣvanahaṃkāraḥ pareṣāṃ tanniyojanam /
saṅgakoṭīniṣedho 'yaṃ sukṣmaḥ saṅgo jinādiṣu // Abhs_3.4 //
施等無我執。於此令他行。此滅貪著邊。   
When they give and so on they have no sense of I. [ Ornament 3.4a]
They prevent the attachment extreme ( koti ) when they connect others to this . [ Ornament 3.4bc]
 [ They have ] an attachment to the Victors and so on that is subtle . [ Ornament 3.4d ]
安住大乘現觀種類方便勝慧所攝之大乘聖智。即對治品一切智相。界從大乘見道乃至佛地。
自於布施等六度住無我執。亦於此上安立諸餘眾生令他修行。如是通達所依道相三法皆無實之智。即能於所依及道滅除貪著之邊。以是彼貪正對治故。
(壬三)果上相執所治。
執佛等微細。   
於佛等境起微細實執繫縛。修禮拜等雖是福德資糧之因而能對治不信等。然是菩薩道之所治品。以是彼歧誤處故。
(壬四)果上之能治分三。(癸一)是所治品之理。(癸二)正對治。(癸三)傍義。今初。
tadgāmbīryaṃ prakṛtyaiva vivekāddharmapaddhateḥ *iti* /
ekaprakṛtikaṃ jñānaṃ dharmāṇāṃ saṅgavarjanam // Abhs_3.5 //
法道最甚深。自性遠離故。   
It is deep , because the path ( paddhati ) of dharmas is in its essential nature isolated . [ Ornament 3.5ab ]
To understand they are of one essential nature is to abandon attachment to dharmas . [ Ornament 3.5cd ]
於果上微細實執。亦是菩薩道之所治品。以諸法道究竟真義最為甚深。是自性遠離之法性故。
(癸二)正對治。
知諸法性一。故能斷貪著。   
現知諸法同一自性所謂實空。由此菩薩智能斷果上實執。以是彼真對治故。
(癸三)傍義。
dṛṣṭādipratiṣedhena tasyā durbodhatoditā *iti* /
rūpādibhiravijñānāttadacintyatvamiṣyate // Abhs_3.6 //
由遣除見等。故說難通達。色等不可知。故為不思議。   
 They say she is hard to know fully because anything seen and so on is negated . [ Ornament 3.6ab]
They assert that she is unthinkable because she is not dis cernible in form and so on . [ Ornament 3.6cd ]
說勝義諦難通達者。以唯是究竟內智所證。遮遣見色等之名言量所能知故。又勝義諦說為不可思議。以名言量不能了知從色等乃至佛不共法是世俗法性。其究竟實性唯是聖根本智所見故。
(壬五)結。
evaṃ kṛtvā yathokto vai jñeyaḥ sarvajñatānaye /
ayaṃ vibhāgo niḥśoṣo vipakṣapratipakṣayoḥ // Abhs_3.7 //
如是一切智。所治能治品。無餘諸差別。當知如經說。   
Having taken it in this way , as [ the Lord ] has explained , you should know the full classification of [ the Listener's path ] to be shunned and [ the Bodhisattva path ] that counteracts it in the all - knowledge mode . [ Ornament 3.7 ]
如是此一切智品中所說之所治品能治品等一切智之無餘差別。當知皆是如經所說也。
(庚二)切智加行分二。(辛一)加行差別。(辛二)自性。今初。   
rūpādau tadanityādau tadapuriprapūrayoḥ /
tadasaṅgatve caryāyā: prayogaḥ pratiṣedhataḥ // Abhs_3.8 //
avikāro na kartā ca prayogo duṣkaras tridhā /
yathābhavyaṃ phalaprāpteravandhyo 'bhimataśca saḥ // Abhs_3.9 //
aparapratyayo yaśca saptadhā khyātivedakaḥ /
色等無常等。未圓滿圓滿。及於無貪性。破實行加行。
不變無造者。三難行加行。如根性得果。故許為有果。
不依仗於他。證知七現事。
 [ The Lord explains ] the practice by denying that [ Bodhisattvas ] course in the form [ skandha ] and so on , in their impermanence and so on , in their completeness and incompleteness , and without attachment to those [ skandhas an so on] . He asserts that this practice is immutable and is not an agent , that it is the three difficult ones , that it is not in vain because [ trainees ] obtain results in accord with their states , that it is not conditioned by anyone else , and that you know it through the seven points of comparison . [ Ornament 3.8-10ab ]
於世俗性自性、差別顛倒執著。及於勝義性自性、差別顛倒執著。修彼隨一對治之菩薩瑜伽。即此一切智品所說菩薩加行之相。界從大乘資糧道乃至最後心。
此中所說菩薩一切智加行有十種。就境分四。就自性分三。就作用分二。就證知譬喻有一。
初之四種。1)謂於色等事，破實執行之加行。2)於彼別法無常等，破實執行之加行。3)於功德所依圓滿未圓滿，破實執行之加行。4)於無實貪性，破實執行之加行。
次之三種。5)謂於所作業，破除實執，謂不變加行。6)於造者，破除實執，謂無造者加行。7)於果，破除實執，謂三種難行加行。三種難行者謂三智之中。一切相智於勝義無所得。於世俗須經三無數刧修二資糧方能證得。是所為難行。道相智於勝義無所得。於世俗須學三道。乃至未圓滿成熟嚴淨不證彼果。是加行難行。一切智須自身生起由此門中利益二乘種性。然自不證唯斷煩惱之果。是所作難行也。次之二種。謂如三種所化根性而令得果。故許為有果加行。由勝利門救護等事不依仗他加行。就七種現事證知無自性加行為一也。證知七現事及喻者。謂諸有漏緣起。皆非實有。唯由執著習氣所變現故。譬如夢事。又即前宗。唯是因緣和合所現故。譬如幻事。又即前宗。雖如是現若如是有成相違故。譬如陽燄。又即前宗。唯仗緣現故。譬如谷響。又即前宗。唯從習氣相如是現故。譬如影像。又即前宗無實所依如是現故。譬如乾闥婆城。又即前宗。無實作者如是現故。譬如變化。
(辛二)加行自性。
caturdhā mananā tasya rūpādau samatā matā // Abhs_3.10 //
不執著色等。四種平等性。   
 They assert that the absence of four sorts of conceit is its sameness . [ Ornament 3.10cd ]
於境有境破除實執慧所攝持之菩薩瑜伽。即一切智品所說菩薩加行平等性相界從大乘資糧道乃至最後心。
此處所說之加行有四平等性。謂於色等自性。青等相。差別。有境。無實執著之加行有四種故。
(庚三)修加行之果分二。(辛一)略標剎那。(辛二)廣釋行相。今初。
dharmajñānānvayajñānakṣāntijñānakṣaṇātmakaḥ /
duḥkhādisatye dṛṅmārga eṣa sarvajñatānaye // Abhs_3.11 //
苦等諸聖諦。法智及類智。忍智剎那性。一切智見道。   
 In all - knowledge mode this path of seeing has the instants of knowledge , subsequent knowledge , forbearance , and knowledge of dharma in the truth of suffering and so on . [ Ornament 3.11 ]
此處所說現證離戲論大乘諦現觀。即此處所說大乘見道之相。界唯在大乘見道。緣苦等四諦所生法智類智。法智忍類智忍等。謂無間道所攝之八忍。解脫道所攝之八智。此十六剎那體性。即一切智品所說之大乘見道也。
(辛二)廣釋行相。   
rūpaṃ na nityaṃ nānityamatitāntaṃ viśuddhakam /
anutpannāniruddhādi vyomābhaṃ lepavarjitam // Abhs_3.12 //
parigraheṇa nirmuktamavyāhāraṃ svabhāvataḥ /
pravyāhāreṇa nāsyārthaḥ pareṣu prāpyate yataḥ // Abhs_3.13 //
nopalambhakṛdatyantaviśuddhirvyādhyasaṃbhavaḥ /
apāyocChittyakalpatve phalasākṣātkriyāṃ prati // Abhs_3.14 //
asaṃsargo nimittaiśca vastuni vyañjane dvaye /
jñānasya yā cānutpattiriti sarvajñatākṣaṇāḥ // Abhs_3.15 //
色非常無常。出二邊清淨。無生無滅等。如虛空離貪。   
脫離諸攝持。自性不可說。由宣說此義。不能惠施他。   
皆悉不可得。畢竟淨無病。斷除諸惡趣。證果無分別。   
不繫屬諸相。於義名二種。其識無有生。一切智剎那。
 The [ sixteen ] instants of all - knowledge [ are where the Lord says the Perfection of Wisdom knows that ] the form [ skandha and so on ] is not permanent or impermanent , transcends extremes , has purity , is not produced or stopped and so on , is like space , is stainless , and cannot be seized on ; [ where he says the Perfection of Wisdom ] is essentially inexpressible , and hence its content cannot be conveyed to others through communication , gives no basis for apprehension , is perfectly pure , is without diseases , is liberation from states of woe , is a non - conceptual state that causes the result to manifest , is not connected to signs , and is the knowledge that does not arise when there is a basis - sign duality . [ Ornament 3.12-15 ]
色等無常相者。謂勝義中離常無常。故非常非無常。苦相者。謂勝義中離苦非苦。故出常斷二邊。空相者謂勝義中離空不空。故名清淨。無我相者謂勝義中非我無我性。故無生無滅。等取非染非淨。是苦諦諸相。有漏業及愛取。謂苦因非因勝義非有。故如虛空。又彼於勝義中非集非無集。故離貪等一切煩惱。又彼於勝義生苦不生苦皆不繫屬。故脫離諸攝持。又彼脫離是苦緣非苦緣。故自性不可說。此是集諦諸相。滅諦離煩惱義。於勝義中若滅無滅皆不繫屬。故宣說此滅諦義。於勝義中不可惠施於他。又彼於勝義中無苦靜不靜。故皆不可得。又彼於勝義中離妙非妙。故遠離常斷二邊畢竟清淨。又彼於勝義中無離不離。故具足不生一切疾病之勝利。此是滅諦諸相。道諦現證真空之智。由勝義中離道非道。故斷除地獄等惡趣。又彼於勝義中是理非理不相雜亂。故於證預流果等之方便。無諸分別。又後於勝義中脫離是行非行。故與諸法實有相不相繫屬。又彼於勝義中。無出不出生湼槃。故於所詮所知義與能詮聲。皆不生有能所取二相之識。此是道諦諸相。如是行相之一切智剎那。即是菩薩之見道也。
(己二)總結三智。
iti seyaṃ punaḥ seyaṃ seyaṃ khalu punastridhā /
adhikāratrayasyaiṣā samāptiḥ paridīpitā // Abhs_3.16 //
// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre
sarvajñatādhikāras tṛtīyaḥ //
如是此及此。又此三段文。當知即顯示。此三品圓滿。
 [ After explaining ] thus , [ the Lord ] clearly indicates that these three sections are complete with three [ statements beginningl . " And again this [ Perfection of Wisdom ] , " " And again this , " and " And again this . " [ Ornament 3.16 ]   
如是廣說三智已。經云。善現於一切法非有自在等。此段經文。總結一切智。又云善現如是境非捨三界等。此段經文。總結道相智。又云善現如是般若波羅蜜多。從佛法乃至獨覺法不取不捨等。此段經文。總結一切相智。當知此三段文即是般若經中顯示以三智為所詮三品之圓滿總結文也。
圓滿一切相現觀品第五 (攝般若第二會三七卷不可得品至五二卷習近品)
(丁二)廣釋四加行分二。(戊一)自在因果。(戊二)堅固因果。初中又二。(己一)自在因一切相加行。(己二)果頂加行。初中又二。(庚一)一切相加行總建立。(庚二)從順解脫分釋生起次第。初中有三。(辛一)一切相加行自性。(辛二)修加行之德失。(辛三)加行之性相。初又分二。(壬一)智相差別。(壬二)明勝加行。初又分二。(癸一)略標。(癸二)廣釋。今初。
vastujñānaprakārāṇāmākārā iti lakṣaṇam /
sarvajñatānāṃ traividyāt trividhā eva te matāḥ // Abhs_4.1 //
一切智差別。行相為能相。由三種智故。許行相為三。   
The aspects (akara) of the particular forms of basis-knowledge are the mark [of the aspects of a Bodhisattva's practice].[Ornament 4.1ab]
They assert that they are just three because all-knowledge is of three types. [Ornament 4.1cd]
總修三智行相慧所攝持之菩薩瑜伽。即一切相加行之相。界從大乘資糧道。乃至最後心。修三智隨一行相慧所攝持之菩薩瑜伽。即菩薩能治品智相之相。界從大乘資糧道。乃至最後心。
了知四諦上無常第十六行相一切智之諸差別。由善現起對治執五蘊常等所治品之能治行相。而摧伏彼執等之菩薩瑜伽。為此所說能修對治之能相。此能對治之行相。許有三種。由三智決定故。
(癸二)廣釋分三。(子一)一切智相。(子二)道相智相。(子三)一切相智相。今初。   
asadākāramārabhya yāvanniścalatākṛtiḥ /
catvāraḥ pratisatyaṃ te mārge pañcadaśa smṛtāḥ // Abhs_4.2 //
始從無邊相。乃至無動相。三諦各有四。道中說十五。
From the non-existing aspect up to the unwavering aspect, [the Lord] recollects four for each [of the first three] truths and fifteen for the path. [Ornament 4.2]
從經云如是般若波羅蜜多是無邊波羅蜜多。就苦諦無常相。至云如是般若波羅蜜多是無動波羅蜜多。說道諦無動相。此諸經文。於前三諦各說四相。於道諦上說十五相。共說一切智二十七種相。前三諦各有四相者謂苦無常。勝義無生。遠離異體我。自我分別不能屈伏。如其次第即苦諦無常苦空無我四相。生苦之愛因勝義無住。集勝義如虛空。尋伺勝義不可說。感後有之受愛緣勝義無名。如其次第即集諦因集生緣四相。滅勝義無行。靜緣不可奪。妙解脫無盡。離垢之滅無生。如其次第即滅諦滅靜妙離四相。道諦說十五者。分為三種。屬煩惱障無漏對治。屬所取分別所知障有漏對治。及彼無漏對治。初有四相。謂現證無作者補特伽羅我之菩薩見道。是道諦相。如是現證無知者補特伽羅我。無移轉者補特伽羅我。無調伏煩惱補特伽羅我之菩薩見道。如其次第即道諦上道理行出四相。所知障有漏對治有五相。謂外境無自性如夢。外境勝義無生如響。外境無滅如影像。外境本來寂靜如陽燄。外境自性湼槃如幻事。此是大乘修道五後得智。所知障無漏對治有六相。謂現證所執外境無染。外境無淨。無習氣薰染。無差別戲論。無味著智德之慢。已得不退之無動轉相。此是菩薩見道現證無所取之六根本智。
(子)二道相智相。
hetau mārge ca duḥkhe ca nirodhe ca yathākramam /
aṣṭau te sapta pañceti ṣoḍaśeti ca kīrtitāḥ // Abhs_4.3 //
於因道及苦。滅中如次第。說彼有八七。五及十六相。   
They proclaim eight, seven, five, and sixteen [aspects] for cause, path, suffering, and cessation, respectively. [Ornament 4.3]
道相智有三十六相。謂如其次第緣集諦因之道相智有八相。緣道諦有七。緣苦諦有五。緣滅諦有十六。是經中所說故。初緣集諦有八者。謂大乘見道身中現證無我之智。遠離染著欲塵之欲。於彼不執著而住。寂滅樂後有愛相。如其次第。即集諦之因相上。愛境界欲。愛不離貪。樂後有愛之對治。又如是智。現證無貪著境。無瞋恚境。無愚痴境。即集相上貪瞋癡之對治。又如是智。現證無非理作意之煩惱境。即生相上執著常樂我淨等之對治。又如是智。現證無自在有情相。即緣相上執著自在有情之對治。第二緣道諦有七者。謂於無量有情啟開解脫道之道智相。啟開之理須不繫生死湼槃二邊之道智相。此二是道相。了知法界無離壞之道智相。了知之理須現證無取著聲聞獨覺道永離戲論之道智相。此二是理相。不分別實有之道智相。此須現證無限量法性之道智相。此二是行相。無實滯礙之道智相。即是出相。第三緣苦諦有五者。謂五取蘊剎那壞故是無常相。行苦性故是苦相。遠離異體之作者故是空相。無補特伽羅之我性故是無我相。實體空故是無相相。第四緣滅諦有十六者。謂離煩惱之滅。有內空。外空。內外空三相。靜相中有空空。大空。勝義空。有為空。無為空。畢竟空。無際空。無散空八相。妙相即本性空相。出離相中有一切法空。自相空。不可得空三相。唯出離相者謂無性自性空一相。此就十六種有法。而明十六種離垢法性之滅諦。如是道相智三十六種相。集諦相是就能治所治門中說。道諦相就所立與能立門中說。苦諦相就自相共相門中說。滅諦相是就勝利門中說。
(子三)一切相智相。
smṛtyupasthānamārabhya buddhatvākārapaścimāḥ /
śiṣyāṇāṃ bodhisattvānāṃ buddhānāṃ ca yathākramam // Abhs_4.4 //
saptatriṃśaccatustriṃśattriṃśannava ca te matāḥ /
trisarvajñatvabhedena mārgasatyānurodhataḥ // Abhs_4.5 //
始從四念住。究竟諸佛相。道諦隨順中。由三智分別。   
弟子及菩薩。諸佛如次第。許為三十七。卅四三十九。   
Beginning with close mindfulness and ending with the aspects of Buddhahood, they assert thirty-seven, thirty-four, and thirty-nine of these [aspects] for Trainees, Bodhisattvas, and Buddhas, respectively. Why? Because these are in accord with the divisions of the true path into the three kinds of all-knowledge. [Ornament 4.4-6]
從念住相。乃至佛相。分為三聚。謂隨順聲聞弟子所有者三十七。隨順菩薩所有者三十四。唯佛所有者三十九。如是分為三智之理。謂隨順三類補特伽羅身中之道諦。分為三智故。
宣說一切相智之相時。何故宣說共聲聞獨覺菩薩之相耶。由一切相智攝盡一切聖人之智德種類。故無過失。
此中分三。隨順聲聞弟子所有一切智相。隨順菩薩所有道相智相。一切相智不共相。初者謂以慧觀察有漏身不淨。受是苦。心無常。法無我之別相。及觀察無常苦空無我皆真實空之共相。安住正念。即四念住。其自性謂緣身受心法四事。各修別共二相。念慧隨一之入道現觀。為入四諦之取捨而修也。不善已生令斷。未生令不生。善已生令增長。未生令生之四正斷。自性謂於能治所治勇悍取捨之精進入道現觀。為斷已生不善等而修也。依止欲三摩地。依止精進。依止心三摩地。依止簡擇諸法之觀三摩地觸證心一境性之四神足。自性謂對治五過失修八斷行所得三摩地入道之現觀。五過失者謂懈怠。忘教授。沈掉。不作行。作行。八斷行者謂懈怠對治之信欲勤安。忘教授對治之正念。沈掉對治之正知。不作行對治之作行。作行對治之不作行。此為變化種種相而修也。深忍諦理之信。勇悍取捨之精進。不忘所緣行相之念。心一境性之三摩地。簡擇實性之慧根。是為五根。自性謂於引生自果聖道能自在轉加行道煖位以上之信等五法。為速證聖諦及速圓滿加行道而修。深信四諦之信。趣證四諦之精進。不忘所緣行相之念。心一境性之三摩地。簡擇四諦相之慧力。是為五力。自性謂加行道忍位以上之信等五法。所為與根同。專緣四諦不散亂支謂念。自體支謂擇法。出離支謂精進。饒益身心勝利支謂喜。無染污支謂輕安。安住支謂定。自性支謂捨。是七菩提分。自性謂見道所得之念等七法。為斷見所斷及速圓滿滅道而修。見道以上根本智見。在後得時以觀察慧簡擇諸法。名為正見。欲為他說發起言語之尋名正思惟。語業清淨之智名正語。身業清淨之智名正業。身語二業清淨之智名正命。斷修所斷勇悍精進名正精進。任持不忘奢摩他所緣之念名正念。於念所取境專注之三摩地名正定。是為八聖道支。自性謂發生自果聖道之因聖者身中之智。見道未生令生。已生為令圓滿而修。如是七聚三十七法。諸聲聞弟子亦有。菩薩亦修。由一切智道相而說也。此七聚法界限若如俱舍。初聚立於資糧道。次四聚立於煖等四加行位。聖道支立為見道。菩提分立為修道。若依集論。初三聚如其次第在下中上三資糧道。中二聚在加行。後二聚如其次第在見道修道。
第二隨順菩薩所有道智之相。此有六類。第一對治道類。謂對治我見空解脫門。對治彼相續非理作意無相解脫門。對治願求三界為勝義應得無願解脫門。第二變化道類。謂修瑜伽師由內住有色想觀外色解脫。即有色觀色解脫。又瑜伽師由內住無色想觀外色解脫。即無色觀色解脫。勝解一切色相同一淨味解脫。即淨解脫。第三現法樂住道類。謂四無色定各從自定障解脫。即四無色解脫。又滅粗受想而解脫。即滅解脫。前三解脫名變化道者。以成就種種變化作用故。後五解脫名現法樂住道者。謂即於現法成就三摩地安樂住之作用故。第四出世間道類。差別有九。謂出世間道性之四靜慮四無色等至及滅盡等至。此九由前前漸次而得後後。故名九次第定。第五能斷道類謂苦法忍。集法忍。滅法忍。道法忍。此是見道無間道所攝之四。第六成佛道類十度。謂從布施波羅蜜多乃至般若波羅蜜多之六。更加方便波羅蜜多。願波羅蜜多。力波羅蜜多。智波羅蜜多為十。此是隨順菩薩所有道相智道三十四相。
第三唯佛所有一切相智之相。有三十九。初十力者。謂知從布施感大資財是為處。感貧乏是非處之智力知微細業異熟智力。知種種勝解智力謂樂善趣樂三乘。知世間界之自性住種及修所成種非一智力。知信等根上中下三勝非勝智力。知往增上生及決定勝一切道。及彼相違無礙著智力。知染淨智力。隨念自他往昔一切生智力。知一切眾生死生智力。知聲聞獨覺盡煩惱障。諸佛盡一切垢漏盡智力。四無畏者。自云我成正覺無能如法攻難。謂智無所畏。為利他故宣說煩惱障所知障障礙解脫與一切智。無能如法攻難。謂說障礙法無所畏。宣說一切智等道定能出生三菩提。無能如法攻難。謂說出離道無所畏。自云我已盡一切漏無能如法攻難。謂說自斷德圓滿無所畏。四無礙解者。謂無障礙了知諸法異名謂法無礙解。能無障礙了知諸法自相共相謂義無礙解。能無障礙了知諸有情語謂詞無礙解。能無障礙了知諸法自性及行相差別謂辨無礙解。十八不共佛法者。謂六不共行。六不共證。三不共事業。三不共智。初者謂如來不與醉象等同行身行無失。不在稠林發無義狂呌語行無失。不忘失所作及遲誤時等念無失。無時不住空定。生死湼槃無勝義取捨異想。於可化所化時至未至無不觀察放捨。第二謂希求利有情之欲。樂往利所化處之精進。不忘調伏有情方便之念。於此專一之定。簡擇一切法之慧。永斷諸障之解脫。皆無退失。第三四威儀中調伏有情之身業。宣說具法具義之語業。大慈大悲等意業皆智為先與智俱行智隨行轉。第四謂於過去未來現在智無障礙轉。如來相者。謂佛身如所有智。於離一切垢真如常不起定。自然相者。謂佛身盡所有智。於一切盡所有法心自在轉。正等覺相者。謂具前二分。於如所有盡所有一切相現正等覺智。如是三智中。一切智三十七相者。謂諸聲聞以斷煩惱障為主名無煩惱漏。道相智三十四相者。謂諸菩薩不以斷煩惱障為主假名有漏。一切相智三十九相者。謂諸佛盡斷二障故唯是無漏。
(壬二)明勝加行分二。(癸一)積善根之身。(癸二)正明加行。今初。
kṛtādhikārā buddheṣu teṣūptaśubhamūlakāḥ /
mitraiḥ sanāthāḥ kalyāṇairasyāḥ śravaṇabhājanam // Abhs_4.6 //
buddhopāsanasaṃpraśnadānaśīlādicaryayā /
udgrahadhāraṇādīnāṃ bhājanatvaṃ satāṃ matam // Abhs_4.7 //
昔承事諸佛。佛所種善根。善知識攝受。是聞此法器。
親近佛問答。及行施戒等。諸勝者許此。是受持等器。
Those who have fulfilled their duties under the Buddhas, planted wholesome roo ts under them, and had spiritual friends as master are vessels for listening to this [Perfection of Wisdom], [Ornament 4.7]
The good, [i.e., Sakra and Sariputra] assert that those who have honored the Buddhas, questioned, and who have practiced giving, morality, and so on are vessels for taking up, bearing in mind, and so on this [Perfection of Wisdom]. [Ornament 4.8]
此處正說緣空性止觀雙運慧所攝持之菩薩瑜伽。即此處正說之加行相。界從大乘加行道煖乃至最後心。
若於往昔承事諸佛。并於佛所供飲食等種諸善根。具足大乘善知識之資糧道菩薩。乃是聽聞此教道果般若之器。又彼資糧道菩薩。親近無數諸佛。請問疑惑之文義。於所問義如理修布施持戒等。諸佛勝者許為受持文義等之法器。
(壬二)正明加行。
rūpādiṣvanavasthānātteṣu yoganiṣedhataḥ /
tattathatāgambhīratvātteṣāṃ duravagāhataḥ // Abhs_4.8 //
tadaprāmāṇyataḥ kṛcChāccireṇa pratibodhataḥ /
vyākṛtāvavivartyatve niryāṇe sanirantare // Abhs_4.9 //
āsannabodhe kṣipraṃ ca parārthe 'vṛddhyahānitaḥ /
dharmādharmādyadṛṣṭau ca rupācintyādyadarśane // Abhs_4.10 //
rūpādestannimittasya tadbhāvasyāvikalpakaḥ /
phalaratnapradātā ca śuddhakaḥ sāvadhiśca saḥ // Abhs_4.11 //
不住色等故。遮彼加行故。彼真如深故。此等難測故。
此等無量故。劬勞久證故。授記不退轉。出離及無間。
近菩提速疾。利他無增減。不見法非法。色等不思議。
色等諸行相。自性無分別。能與珍寶果。清淨及結界。
Because it do es not insist on form and so on, prevents the practice of them, and, because those [form and so on] and suchness are deep, hard to fathom, and immeasurable, this [practice] is a realization that is painful and slow, is when [Bodhisattvas] are predicted, are irreversible, go forth to, have no impediment to, are near to, and quickly reach awakening. It does not grow or decrease [as a practice of] other's welfare, does not view dharma and non-dharma, does not see an unthinkable form and so on, does not conceive of form and so on, their signs, or their essential identity (bhava), bestows the jewel of the fruits, is pure, and has a limit. [Ornament 4.9-11]
大乘加行道根本智。於所緣境破除實執。名於勝義不住色等。於能緣心破實執。名於色等勝義不加行而於真實義加行。色等實空之真如甚深。諸道之法性難測度。諸行相之法性無量。通達此五之加行是就加行自體而分。又資糧道鈍根菩薩智。於真空性多起驚恐。由是初業菩薩之加行故。須大劬勞要經長時乃能成佛。名劬勞長久之加行。大乘加行道煖位。由於空性成就無畏名得授記之加行。大乘加行道頂位。勝出於煖。聽聞受持般若等故名不退轉加行。大乘加行道忍位。由遠離二乘作意等障碍法故名出離加行。大乘加行道世第一法。為見道正因常修法故名無間加行。大乘見道。是大乘道無漏法所依故名近大菩提加行。從二地至七地智。速能成辦法身果故名速疾證大菩提加行。第八地智。是普於三種種姓轉法輪之淨地智故。名利他加行。此八加行是就補特伽羅而分。又八地智是於勝義不見增減之淨地智故名無增減加行。又彼智。是於勝義不見法非法等之加行。又彼智是破色等不思議相之加行。又彼智。是於所相事色等。彼行相變礙等。所相自性不分別之加行。此四加行是就圓滿加行之方便而分。第九地智。是於預流等果能安立他之淨地智。名能與寶果之加行。第十地智是從色乃至一切相智修習清淨之淨地智故。名清淨加行。速修般若之菩薩瑜伽。是分日月年時勤修般若精進不捨之菩薩瑜伽。名結界加行。此三是就果與時間而分共為大乘二十種加行。
(辛二)修加行之德失分二。(壬一)加行功德。(壬二)加行過失。今初。
mārāṇāṃ śaktihānyādiścaturdaśavidho guṇaḥ /
摧伏魔力等。十四種功德。   
There are fourteen qualities beginning with the waning of the power of the Maras. [Ornament 4.12ab]
由修大乘加行力所得之勝利。是大乘加行功德相。界從大乘資糧道乃至佛地。修一切相加行有十四種功德。謂修無倒加行獲得喜悅之菩薩。於未來世摧伏魔力之功德。諸佛護念之功德。由依止諸佛加行勝進之功德。接近菩提之功德。轉趣利他大異熟果之功德。生有甚深般若國土請問持誦等功德。圓滿一切無漏功德之功德。一切生中為能宣說甚深般若丈夫之功德。魔等不能破壞菩提之功德。引生不共二乘善根之功德。誓行利他如實而行之功德。攝受廣大善果之功德。引發有情義利之功德。轉生亦定得甚深般若之功德。
(壬二)加行過失。
doṣāśca ṣaḍviboddhavyāścaturbhirdaśakaiḥ saha // Abhs_4.12 //
當知諸過失。有四十六種。   
And you should be aware of forty-six faults. [Ornament 4.12cd]
若於加行生住圓滿隨一留難之魔事。是加行過失相。界從未入道乃至七地。修加行之過失有四十六種魔事依自違緣有二十種。謂修加行時長時勤勞乃能得知由此疲厭。又修加行時速得辯才由此憍逸。此二是依辯才而生。又修加行時。頻申欠呿無端戲笑等由身粗重令心散亂。又修加行時。由心粗重令心散亂。又修加行時非理發起持誦等事。此三是由粗重而生。又修加行時執取退轉般若之因。又修加行時於得一切相智之因甚深般若等退失信心。又修加行時棄捨甚深般若趣小乘道退失妙味。又修加行時於小乘法尋求一切相智退失攝持大乘。又修加行時棄捨所得般若而於小乘法尋求一切相智退失所為。又修加行時唯修小乘法便欲得一切相智退失隨。順因果。又修加行時執大乘法同小乘法退失無上三身之因。此七是退失大乘之因。又修加行時於色聲等眾多欲塵起下劣尋伺辯才。又修加行時棄捨義理唯著書寫為般若波羅蜜多。又修加行時執著無性為真實義。又修加行時執著文字為般若波羅蜜多。又修加行時執無文字為般若波羅蜜多。又修加行時貪著境界作意國土等。又修加行時味著利養恭敬稱譽。又修加行時棄捨佛道於魔法中尋求善巧方便。此八是散失大乘之因。依自他隨一缺乏順緣有二十三種。謂修加行時。聞者欲樂增上說者懶惰增上。不能和合。退失法行。又聞者欲於此方聽聞。說者欲往他方講說。又聞者少欲說者大欲。又聞者具足杜多功德。說者不具杜多功德。又聞者勤修善業。說者勤作不善業。又聞者廣大好施。說者上品慳悋。又聞者欲施說者不受。又聞者略說便領。說者廣演乃知。又聞者欲知三藏十二分教說者不知。又聞者成就六度。說者不具六度。又聞者於大乘法有方便善巧說者無方便善巧。又聞者已得陀羅尼。說者未得陀羅尼。又聞者欲得書寫。說者不欲書寫。又聞者遠離五蓋。說者未離五蓋。不能和合退失法行。此十四種是依說者過失。又聞毀說地獄等諸苦深生怖畏。背棄利他而不往惡趣。又聞讚說天趣等安樂貪愛善趣。退失大乘。此二依自過失。又修加行時說者欲獨處遠離。聞者好領徒眾。不能和合退失法行。又聞者欲隨行。說者不許。又說者為名利故而為說法。聞者不施。又說者欲往有命難處聞者不欲隨往。又說者欲往饑饉難處聞者不欲隨往。又說者欲往多諸盜賊兵亂等處。聞者不欲隨往。又說者數數顧施主家歡喜散亂。聞者不樂。兩不和合退失法行。此七是俱依自他過失。依餘違緣有三種。謂修加行時。有諸惡魔作苾芻形。離間人法方便破壞。又魔說偽假般若波羅蜜多。又有諸惡魔作佛形像亂菩薩心令於非實發生愛樂。此上共為四十六種魔事。又彼二十三種缺乏順緣中。有二十一種屬於師資觀待成過。或反上說如弟子懶惰師長欲樂增上等亦成過失。
(辛三)加行之性相分二。(壬一)略標。(壬二)廣釋。今初。
lakṣyate yena tajjñeyaṃ lakṣaṇaṃ trividhaṃ ca tat /
jñānaṃ viśeṣaḥ kāritraṃ svabhāvo yaśca lakṣyate // Abhs_4.13 //
由何相當知。即性相分三。謂智勝作用。自性亦所相。
You should know the mark is what marks [the practice] (as well as what is marked— [its] own-being) and that it is of three sorts— knowledge, distinction, and action. [Ornament 4.13]
能得果般若波羅蜜多之方便止觀雙運菩薩瑜伽。是道般若波羅蜜多之相。界從大乘資糧道乃至最後心。由何能相而相加行自性。當知即是加行之性相。此說性相有三種。謂能相三智加行之智相。能相勝出聲聞獨覺加行之勝相。能相具足殊勝利他作用加行之作用相。所有十六種加行自性。亦能相加行故亦名性相。又性相之梵語為「廬札」通於能作及作業。前三種性相是就能作而立。以能表相菩薩三智加行故。後一性相是就作業而立。以彼十六自性是所相事故。
(壬二)廣釋分四。(癸一)智相。(癸二)勝相。(癸三)作相。(癸四)自性相。初又分三。(子一)一切智加行相。(子二)道相智加行相。(子三)一切相智加行相。今初。
tathāgatasya nirvṛttau loke cālujyanātmake /
sattvānāṃ cittacaryāsu tatsaṃkṣepe bahirgatau // Abhs_4.14 //
akṣayākāratāyāṃ ca sarāgādau pravistṛte /
mahadgate 'pramāṇe ca vijñāne cānidarśane // Abhs_4.15 //
adṛśyacitajñāne ca tadunmiñjādisaṃjñakam /
punastathatākāreṇa teṣāṃ jñānamataḥ param // Abhs_4.16 //
tathatāyāṃ munerbodhe tatparākhyānamityayam /
sarvajñatādhikāreṇa jñānalakṣaṇasaṃgrahaḥ // Abhs_4.17 //
知如來出現。世界無壞性。有情諸心行。心略及外散。
知無盡行相。有貪等及無。廣大無量心。識無見無對。
及心不可見。了知心出等。除此等所餘。知真如行相。
能仁證真如。復為他開示。是攝一切智。品中諸智相。
Here is the compilation of knowledge marks based on all-knowledge: knowledge of the appearance of the Tathagata, of the non-crumbling nature of the world, of the thought activities of beings, of that [thought when it is] collected, when it wanders outside, of [its] inextinguishable aspect, when it is with and without greed, of consciousness that has expanded, gotten bigger, is unlimited, without indication, of thought that is imperceptible, when it is called unraveling and so on, and also, other than those, knowledge of the suchness aspect [of these thoughts], as well as knowledge of the Sage's understanding of suchness and communicatipn of it to others. [Ornament 4.14-17]
一切智加行有十六相。謂由修一切智加行為依。知如來出現世間。通達世間勝義無壞慧所攝智。了知眾生無量心行。於補特伽羅無我知心攝略。於彼知心外散。猶如虛空知心無盡相。又知心有貪等。等取有瞋有癡。又知無貪無瞋無癡等。又知心行廣大。又知於名言中大心。又知於勝義無量心。知心於眼識等無見無對。知以五眼心不可見。又知心出等。等取沒屈申。皆依蘊起。皆是補特伽羅無我。又知除此人無我相而知其餘出沒心等真實空之真如相。又知能仁自證彼真如復為他開示建立。如是十六種菩薩智。當知皆攝為一切智品中之智相。又出沒屈申四心。即十四種不可記見。十四見者依前際有四。謂執我及世間是常是無常二俱二非。依後際有四謂執我及世間有邊無邊二俱二非。依湼槃有四謂執如來死後有非有二俱二非。依身命有二謂執命者即身。命者異身。其中執我及世間是常是無邊。如來死後有者名出心以此執著是於境轉趣相故。如數論外道之見。其執我及世間無常有邊。如來死後非有者名沒心。以此執著是於境遮止相故。如斷見外道之見。其執我及世間亦常亦無常。亦有邊亦無邊。如來死後亦有亦無者。名申心。以此執著於進退二相平等轉故。如無慚外道之見。其執我及世間非常非無常。非有邊非無邊。如來死後非有非非有者。名屈心。以彼執著。於進退二相俱遮止故。如犢子部見。其執命者即身如勝論師。執命者異身如數論師。亦是出心。以彼執著是於境進趣相故。又彼十四見皆可收為出沒二心。於境轉趣者即出心。退縮者即沒心故。
(子二)道相智加行相。
śūnyatve sānimitte c praṇidhānavivarjite /
anutpādanirodhādau dharmatāyā akopane // Abhs_4.18 //
asaṃskare 'vikalpe ca prabhedālakṣaṇatvayoḥ /
mārgajñatādhikāreṇa jñānalakṣaṇamiṣyate // Abhs_4.19 //
空性及無相。并捨棄諸願。無生無滅等。法性無破壞。
無作無分別。差別無性相。道相智品中。許為諸智相。
[The Lord] asserts that the knowledge mark based on the knowledge of paths is [knowledge] of emptiness, the signless, and the exclusion of wishes, of non-production, non-cessation, and so on, of the undisturbed true nature of dharmas, of the unconditioned, of non-conceptuality, distinctions, and of the absence of marks. [Ornament 4.18-19]
此加行相有十六種。謂依道相智加行般若波羅蜜多。了知空性。了知無相。了知無願。了知勝義無生。了知勝義無滅。等字攝取了知勝義無染。了知勝義無淨。了知勝義無所取性。了知勝義無自體性。了知勝義無所依。了知勝義如虛空相。又依彼加行。了知法性勝義無破壞相。了知於勝義中以覺為先無造作性。了知。勝義無分別。了知能相所相等差別勝義非有。又依道相智加行般若波羅蜜多了知於勝義中無性相。許此即是道相智品中諸智相故。
(子三)一切相智加行相。
svadharmamupaniśritya vihāre tasya satkṛtau /
gurūtve mānanāyāṃ ca tatpūjākṛtakatvayoḥ // Abhs_4.20 //
sarvatra vṛttimajjñānamadṛṣṭasya ca darśakam /
lokasya śūnyatākārasūcakajñāpakākṣagam // Abhs_4.21 //
acintyaśāntatādarśi lokasaṃjñānirodhi ca /
jñānalakṣaṇamityuktaṃ sarvākārajñatānaye // Abhs_4.22 //
依真如法住。恭敬善知識。尊重及承事。供養無作用。
及了知徧行。能示現無見。世間真空相。說知及現見。
不思議寂靜。世間滅想滅。一切相智中。是說諸智相。   
[The Lord] says the knowledge mark of the practice (naya) of the knowledge of all aspects is: the knowledge of [the Buddha who] dwells taking recourse to his own Dharma, [and who] honors, values greatly, reveres, and worships it; the knowledge [that all dharmas are] without a maker, that reaches everywhere, and that shows the unseen; the knowl­ edge of the emptiness aspect of the world that indicates, teaches, and reveals [that], that teaches unthinkability and calmness, and [that knows] the cessation of the world and the perception [of it]. [Ornament 4.20-22]
此相亦有十六種。謂由依止一切相智加行。了知如來依真如法現法樂住。了知恭敬善知識。了知尊重善知識不違師教。了知承事善知識令師歡喜。了知以香花等供養善知識。了知勝義無作用。了知徧行一切所知。了知於勝義中示現真實義全無所見。了知世間空相。了知宣說世間空性。了知證知世間空性。了知現見世間空性。了知顯示諸法法性無分別心不可思議。了知顯示於勝義中戲論寂靜。了知世間滅真實有。又依彼加行。了知滅除此世他世取捨異想。當知即是一切相智品中諸智相故。
(癸二)勝相分二。(子一)略標。(子二)廣釋。今初。
acityādiviśeṣeṇa viśiṣṭaiḥ satyagocaraiḥ /
viśeṣalakṣaṇaṃ ṣaḍbhirdaśabhiścoditaṃ kṣaṇaiḥ // Abhs_4.23 //
由難思等別。勝進諦行境。十六剎那心。說名殊勝相。   
[The Lord] also says the mark distinguishing [the practice] is the sixteen instants with the truths for their range distinguished by the unthinkability feature and so on. [Ornament 4.23]
由四諦等法性不思議等差別。勝出聲聞獨覺所有加行。以如是勝進四諦為行境之見道忍智十六剎那最超勝故說名殊勝相。此說見道者僅是一例。若就通達不思議等十六種勝法而論。則從資糧道通最後心。
(子二)廣釋。
acintyātulyate meyasaṃkhyeyāsamatikramau /
sarvāryasaṃgraho vijñavedyāsādhāraṇajñate // Abhs_4.24 //
kṣiprajñānyunapūrṇatve pratipatsamudāgamau /
ālambanaṃ ca sādhāraṃ sākalyaṃ saṃparigrahaḥ // Abhs_4.25 //
anāsvādaśca vijñeyo viśeṣaḥ ṣoḍaśātmakaḥ /
viśeṣamārgā mārgebhyo yenānyebhyo viśiṣyate // Abhs_4.26 //
不思議無等。超越諸量數。攝聖智者了。證知諸不共。   
通疾無增減。修行及正行。所緣與所依。一切并攝受。   
及無味當知。十六殊勝性。由此勝餘道。故名殊勝道。   
You should know sixteen features that distinguish this special path from other paths. It is unthinkable, incomparable, transcends measure and calculation, includes all noble persons, is knowable by the discerning, is an uncommon knowledge, quick knowledge, neither decreases nor increases, is [an instinctual] practice, and [brings] full attainment, and is also [distinguished by its] objective support, foundation, full complement, assistance, and non-relishing. [Ornament 4.24-26]
外增上緣由諸佛菩薩攝受智慧力故。了知苦等法性不可思議。無事能喻名為無等超過諸名言量所能稱量。知彼法性超出數量。總攝一切聖者功德。了知智者之覺了謂如所有性及盡所有性。了知甚深廣大諸不共法非聲聞等所行境界。大乘神通最為速疾。通達勝義世俗二諦一切諸法於勝義中性無增減。於勝義中能施所施施物等三輪清淨。而修行布施等六波羅蜜多。由殷重無間加行經無量刧修集福智。方便所攝緣一切法之無分別智。法界體性為菩薩道之所依止。成就大願等十種波羅蜜多。圓滿一切資糧。為宣說圓滿道大乘善知識之所攝受。於生死湼槃一切法皆無味著。當知此即十六種殊勝相。由此菩薩道勝出所餘聲聞獨覺加行故名勝道。
(癸三)作相。
hitaṃ sukhaṃ ca trāṇaṃ ca śaraṇaṃ layanaṃ nṛṇām /
parāyaṇaṃ ca dvīpaṃ ca pariṇāyakasaṃjñakam // Abhs_4.27 //
anābhogaṃ tribhiryānaiḥ phalāsākṣātkriyātmakam /
paścimaṃ gatikāritramidaṃ kāritralakṣaṇam // Abhs_4.28 //
作利樂濟拔。諸人歸依處。宅舍示究竟。洲渚及導師。
并任運所作。不證三乘果。最後作所依。此即作用相。
The function [or result] that marks [the practice of the Perfection of Wisdom is] benefit, happiness, protection, refuge, and resting place for people, [becoming] a final resort, island, "leader," effortless [teacher, one who teaches] the three vehicles without realizing the fruit [as something real], and, finally, being a basis (gati) [as a Buddha]. [Ornament 4.27-28]
此作用相有十一種。安立所化於解脫樂是作未來之利益。為諸所化息滅憂苦等安立現法樂。於生死苦濟披有情成辦無苦法性。此三表示。菩薩身中成就殊勝作用之一切智加行。諸人者謂諸所化。安立於畢竟安樂之湼槃。名作歸依處。安立所化令滅除苦因。名作宅舍。安立所化令知生死湼槃平等。名作示究竟。令諸所化離貪愛水安立解脫成自他利之所依止名作洲渚。成辦所化現時究竟二種義利名作導師。令諸所化於利他事任運而轉。雖為所化說三乘果。不令非時現證實際。此七表示菩薩身中成就殊勝作用之道相智加行。由修一切相智加行而為世間作所依處。此一表示菩薩身中成就殊勝作用之一切相智加行。如是十一種作用相所攝之菩薩三智加行具足利他之作用故名作用相。
(癸四)自性相。
kleśaliṅganimittānāṃ vipakṣapratipakṣayoḥ /
viveko duṣkaraikāntāvuddeśo 'nupalambhakaḥ // Abhs_4.29 //
niṣiddhābhiniveśaśca yaścālambanasaṃjñakaḥ /
vipratyayo 'vighātī ca so 'padāgatyajātikaḥ // Abhs_4.30 //
tathatānupalambhaśca svabhāvaḥ ṣoḍaśātmakaḥ /
lakṣmeva lakṣyate ceticaturthaṃ lakṣaṇaṃ matam // Abhs_4.31 //
離煩惱狀貌。障品及對治。難性與決定。所為無所得。
破一切執著。及名有所緣。不順無障礙。無跡無去生。
真如不可得。此十六自性。由如所相事。許為第四相。
They consider own-being [or essential nature] is the fourth mark [of the practice] because it marks the marked [target], as it were, [as the target]. It has sixteen [aspects]: isolation from cankers, tokens, signs, and the side to be shunned and its antidote. [It is the own-being of a practice] that is difficult to do, is definite [to reach enightenment that is] the aim [motivating it], offers no basis, prohibits settling, is the "objective support," is antagonistic, unobstructed, trackless, is not a basis, is unborn, and does not apprehend [even] suchness. [Ornament 4.29-31]
此自性相有十六種。謂遠離貪等煩惱加行自性。遠離煩惱狀身粗重等加行自性。遠離煩惱貌非理作意等加行自性了知貪等所治品及無貪等能治品取捨真實皆空。此慧所攝持之菩薩四種加行。即菩薩一切智加行自性。勝義無有情而於名言須披甲令般湼槃是難行加行自性。不墮餘乘決定趣一佛乘之加行自性。長時修習三種所為之加行自性。通達能修所修法皆勝義無所得之加行自性。破除一切執著實事之加行自性。此五是菩薩道相智加行自性。一切智及道相智所緣境中所攝之事與道。緣此之加行自性。破除執著有性世間實有與無性出世實有等。通達生死湼槃平等性故名不順愚夫之加行自性。了知色等無障礙加行自性。能知所知皆於勝義無跡可得之加行自性。通達空性真如於勝義中全無所去之加行自性。通達色等由勝義無性故無有生之加行自性。通達有性無性二俱之本性真如於勝義中無所得之加行自性。此七是菩薩一切相智加行自性。如是三智十六種加行自性。由能表顯所相事故許為第四相。
此上諸加行相總義。謂遠離煩惱狀貌等四種自性相。表示大乘一切智加行。以了知如來出現等通達補特伽羅無我之十六智為體。是具足作利益安樂等三種作用之加行故。又難性及決定等五種自性相。表示道相智加行。以了知空性及無相等道真實十六智為體。是具足作皈依等七種作用之加行故。又不順無障礙等七種自性相。表示一切相智加行。以了知如來依真如現法樂住等果位智相真實十六種智為體。是具足作世間依止處一種作用之加行故。又道相智與一切相智之加行。表示勝出二乘加行。以是通達不可思議等法無我所顯之加行故。
(庚二)從順解脫分釋生起次第分三。(辛一)明正所為機。(辛二)生能熟道之次第。(辛三)生殊勝現觀之次第。初又分二。(壬一)道總相。(壬二)明正所化機。今初。
animittapradānādisamudāgamakauśalam /
sarvākārāvabodhe 'smin mokṣabhagīyamiṣyate // Abhs_4.32 //
無相善施等。正行而善巧。一切相品中。謂順解脫分。
They assert that in this understanding of all aspects the wholesome [root that grows into ] the perfect achievement of giving and so on, without making it into a sign, is the aid to liberation. [Ornament 4.32]
善巧修一切相智菩薩身中之法現觀。即此處所說大乘順解脫分之相。界限唯在大乘資糧道。
通達空性之菩薩資糧道。善巧正行通達勝義無相慧所攝持之布施等乃至一切相智。故許彼為圓滿現證一切相加行品中順解脫分。
(壬二)明正所化機。
buddhādyālambanā śraddhā vīryaṃ dānādigocaram /
smṛtirāśayasaṃpattiḥ samādhiravikalpanā // Abhs_4.33 //
dharmeṣu sarvairākārairjñānaṃ prajñeti pañcadhā /
tīkṣṇai subodhā saṃbodhirdurbodhā mṛdubhirmatā // Abhs_4.34 //
緣佛等淨信。精進行施等。意樂圓滿念。無分別等持。
知一切諸法。智慧共為五。利易證菩提。許鈍根難證。
It has five parts: [faith that has the Buddha and so on as objective support, vigor when it comes to giving and so on, mindfulness of the complete aspiration, non-conceptual meditative stabilization, and wisdom that knows dharmas in all their aspects. Ornament 4.33-34b]
They think sharp [Bodhisattvas] easily know perfect enlightenment. [Ornament 4.34c]
Those with soft [faculties] know it with difficulty. [Ornament 4.34d]
此攝道為五法而明聰叡所化機。謂緣佛等道果諸法所發淨信。於布施等行境勇悍之精進。意樂圓滿大乘發心所攝之正念。虛空藏等無分別三摩地。二諦所攝一切諸法一切種了知之勝慧。現觀莊嚴論正所為機資糧位菩薩。即善巧彼五境者。然非一切機皆能易證無上菩提。以信等五根利者易得無上正等菩提。諸鈍根者則難得故。
(辛二)生能熟道之次第。
ālambanaṃ sarvasattvā ūṣmaṇāmiha śakyate /
samacittādirākārasteṣveva daśadhoditaḥ // Abhs_4.35 //
svayaṃ pāpānnivṛttasya dānādyeṣu sthitasya ca /
tayorniyojanānyeṣāṃ varṇavādānukulate // Abhs_4.36 //
mūrdhagam svaparādhāraṃ satyajñānaṃ tathā kṣamā /
tathāgradharmā vijñeyāḥ sattvānāṃ pācanādibhiḥ // Abhs_4.37 //
此煖等所緣。讚一切此情。緣彼心平等。說有十種相。
自滅除諸惡。安住布施等。亦令他住彼。讚同法為頂。
如是當知忍。自他住聖諦。如是第一法。成熟有情等。
Here [the Lord] teaches that the objective support of the warmed is all beings, and says an even mind and so on towards just them are the ten aspects. [Ornament 4.35]
The peaked [aids to penetration are] when [Bodhisattvas] themself desist from evil, stand in giving, etc., enjoin those on others, and praise and show favor. [Ornament 4.36-37a]
Similarly, the forbearance is knowledge of the four truths underpinned by self and other.
[Ornament 4.37ab] where [he says] they mature all beings and so on. [Ornament 4.37cd]
正以方便為主所說大乘之義現觀。即此處所說大乘順抉擇分相。界限唯在大乘加行道。大乘加行道煖等之所緣。此處經中讚為是一切有情。經說此加行道緣彼有情心觀平等等十種相故。十種相者。謂於有情破貪瞋執而修習捨謂平等心。修悅意之大慈心。究竟利益之大悲心。無瞋恚心。無惱害心。於年老男女起父母心。於年等者起兄弟姊妹心。於年幼者起子女心。於中容人起朋友心及親族心。此是加行道煖位十相。自滅除諸惡安住布施等諸善。亦安立他止惡修善。若他有情未待勸勉即自能行應當稱讚。見同法者如是行時應讚善哉。此三是加行道頂位相。如是自住了知四諦亦安立他。是加行道忍位相。如是令諸有情成熟解脫等。當知是加行道世第一法相。
(辛三)生殊勝現觀之次第分二。(壬一)不退無上菩提之相。(壬二)引發三身之殊勝道。初又分二。(癸一)略標。(癸二)廣釋。今初
nirvedhaṅgānyupādaya darśanābhyāsamārgayoḥ /
ye bodhisattvā vartante so 'trāvaivartiko gaṇaḥ // Abhs_4.38 //
從順抉擇分。見修諸道中。所住諸菩薩。是此不退眾。
Here, starting from the aids to penetration, Bodhisattvas who are (varttante) on the paths of seeing and repeated meditation are the assembly of those who have not [turned, and will not] turn back (avaivarttika). [Ornament 4.38]
於色等上退轉實執現行等四十四相。隨得一種之菩薩。即得不退轉相菩薩僧之相。界從大乘加行道煖位乃至最後心。
從安住順抉擇分利根菩薩。乃至見修諸道中所有利根菩薩。即此處所說不退轉無上正等菩提之菩薩眾。以於色等遠離分別實執現行等隨得一相之菩薩故。
(癸二)廣釋分三。(子一)加行道不退轉相。(子二)見道不退轉相。(子三)修道不退轉相。初又分二。(丑一)略標。(丑二)廣釋。
rūpādibhyo nivṛttyādyairliṅgairviṃśatidheritaiḥ /
nirvedhāṅgasthitasyedamavaivartikalakṣaṇam // Abhs_4.39 //
由說於色等。轉等二十相。即住決擇分。所有不退相。
[The Lord] proclaims twentv signs (linga), beginning w'ith turning away from form and so on, that are-the mark [that Bodhisattvas] standing on the aids to penetration are irreversible (avaivarttika). [Ornament 4.39]
由經所說遮轉色等分別實執現行等二十種相。當知即是住順決擇分利根菩薩不退轉大菩提之相。
(丑二)廣釋。
rūpādibhyo nivṛttiśca vicikitsākṣaṇakṣayau /
ātmanaḥ kuśalasthasya pareṣāṃ tanniyojanam // Abhs_4.40 //
parādhāraṃ ca dānādi gambhire 'rthe 'pyakāṅkṣaṇam /
maitraṃ kāyādyasaṃvāsaḥ pañcadhāvaraṇena ca // Abhs_4.41 //
sarvānuśayahānaṃ ca smṛtisaṃprajñatā suci /
civarādiśarīre ca kṛmīṇāmasamudbhavaḥ // Abhs_4.42 //
cittākauṭilyamādānaṃ dhūtasyāmatsarāditā /
dharmatāyuktagāmitvaṃ lokārthaṃ narakaiṣaṇā // Abhs_4.43 //
parairaneyatā mārasyānyamārgopadeśinaḥ /
māra ityavabodhaśca caryā buddhānumoditā // Abhs_4.44 //
ūṣmamūrdhasu sa kṣāntiṣvagradharmeṣvavasthitaḥ /
liṅgairamībhirviśatyā saṃbodher na vivartate // Abhs_4.45 //
由於色等轉。盡疑惑無暇。自安住善法。亦令他安住。
於他行施等。深義無猶豫。身等修慈行。不共五蓋住。
摧伏諸隨眠。具正念正知。衣等恒潔淨。身不生諸虫。
心無曲杜多。及無慳悋等。成就法性行。利他求地獄。
非他能牽引。魔開顯似道。了知彼是魔。諸佛歡喜行。
由此二十相。諸住煖頂忍。世第一法眾。不退大菩提。
They turn away from form, etc., extinguish doubt and bad rebirth, themselves undertake to observe wholesome [action] and join others to that, give [the gift of Dharma] and so on underpinned by, [i.e., focused on the welfare of] beings, do not hesitate even about the deep topic, do friendly [deeds of] body, etc., do not meet with the five hindrances, destroy all latent tendencies, are mindful and introspective, have clean robes and so on, do not have worms in their bodies, do not entertain crooked thoughts, do the ascetic practices, are not stingy and so on, move yoked to the true nature of dharmas, seek out the hells for the sake of the world, are not led astray by others, know' "It is Mara" when Mara shows a different path, and do the practice in which the Buddhas rejoice. Those on the warmed, peaked, forbearance, and highest dharma stages with these twenty signs do not turn back from enlightenment. [Ornament 4.40-45]
遮轉色等分別實執現行。於真皈依處滅盡疑惑為是為非。斷盡八無暇處。自住善行亦安立他。由修自他換菩提心於他行布施等。於甚深義無復猶豫。三業諸行修慈愍行。不與貪欲瞋恚惛沉睡眠掉舉惡作疑等五蓋共住。摧伏無明惡見等一切隨眠。常時具足正念正知。受用衣服等潔淨非聖所呵責。此十一相是煖位不退轉相。身不生諸虫類。心無曲屈自利作意。修行十二杜多功德。無慳悋毀戒等過。成就般若波羅蜜多瑜伽不違真空法性行。為利他故欲往地獄。此六相是頂位不退轉相。修所說道非他能引。於開顯相似道之魔了知是魔。此二相是忍位不退轉相。三業一切行皆佛歡喜之行。此一是世第一法不退轉相。如是二十種相。當知即住煖頂忍世第一法利根菩薩不退轉大菩提之相。
(子二)見道不退轉相分二。(丑一)略標。(二)廣釋。今初。
kṣāntijñānakṣaṇaḥ ṣaṭ ca pañca pañca ca dṛkpathe /
bodhisattvasya vijñeyamavaivartikalakṣaṇam // Abhs_4.46 //
見道中忍智。十六剎那心。當知此即是。菩薩不退相。   
You should know that the six, five, and five forbearance and knowledge instants mark Bodhisattvas on the path of seeing as irreversible. [Ornament 4.46]
由見道位忍智十六剎那所引後得身語殊勝名言。當知即是住見道菩薩不退轉大菩提之相。
(丑二)廣釋。
rūpādisaṃjñāvyāvṛttirdārḍhyaṃ cittasya hinayoḥ /
yānayorvinivṛttiśca dhyānādyaṅgaparikṣayaḥ // Abhs_4.47 //
kāyacetolaghutvaṃ ca kāmasevābhyupāyikī /
sadaiva brahmacāritvamājīvasya viśuddhatā // Abhs_4.48 //
skandhādavantarāyeṣu saṃbhāre sendriyādike /
samare matsarādau ca neti yogānuyogayoḥ // Abhs_4.49 //
vihārapratiṣedhaśca dharmasyāṇoralabdhatā /
niścitatvaṃ svabhumau ca bhūmitritayasaṃsthitiḥ // Abhs_4.50 //
dharmārthaṃ jīvitatyāga ityamī ṣoḍaśa kṣaṇāḥ /
avaivartikaliṅgāni dṛṅmārgasthasya dhīmataḥ // Abhs_4.51 //
遣除色等想。心堅退小乘。永盡靜慮等。所有諸支分。   
身心輕利性。巧便行諸欲。常修淨梵行。善清淨正命。   
蘊等諸留難。資糧及根等。戰事慳悋等。加行及隨行。   
破彼所依處。不得塵許法。安住三地中。於自地決定。   
為法捨身命。此十六剎那。是住見道位。智者不退相。   
They turn away from the perception (saṃjñā) of form, etc., their thought is firm, and they reverse from the two deficient . vehicles. They exhaust the branches of the concentrations and so on, and have lightness of body and mind. They are skillful in their use of sense objects, at all times lead a chaste life, and are pure in the way they earn their livelihood. They do not dwell preoccupied with skandhas and so on, obstacles, accumulation, battle, faculties, and so on, or stinginess and so on. They do not take even an atom as a basis, are certain about their own level, have stood firm on the triad of levels, and give up even their life for Dharma. These sixteen instants are the signs that the thoughtful [Bodhisattva] standing on the path of seeing is irreversible. [Ornament 4.47-51]
初依苦諦有四相。謂住見道中根菩薩。於色等法遣除分別實執。世俗勝義二菩提心最極堅固。於小乘道令心退捨。雖得靜慮及無色等至。然斷盡由彼力受生之功能。依於集諦有四相。謂身心輕利具足輕安之樂。善巧方便受用諸欲而無染著。常修梵行。斷除邪命正命清淨。依於滅諦有四相。謂於蘊界處等破除實執加行及隨加行處。於諸留難法破除實執加行及隨加行處。於布施等菩提資糧破除實執加行及隨加行處。聚落言所顯諸根。城邑言所顯諸根依處。國土言所顯諸境。士夫言所顯諸識。執此為實有之實執與通達彼為無我之智。能治所治之戰事。破除執此實有之加行與隨加行處。依於道諦有四相。謂於慳悋毀戒等破除實執加行及隨加行處。所證之道及菩提果法。於勝義中無微塵許可得。自安住一切智等三地中雖魔破壞然於自所住之地。決定無疑。為求一切相智等正法故能捨身命如是忍智十六剎那所攝諸相。即是安住見道不退轉相。
(子三)修道不退轉相。分二。(丑一)廣釋大乘修道。(丑二)不退轉相。今初。
gambhiro bhāvanāmārgo gāmbhīryaṃ śunyatādikam /
samāropāpavādāntamuktatā sā gabhīratā // Abhs_4.52 //
cintātulananidhyānānyabhīkṣṇaṃ bhāvanāpathaḥ /
nirvedhāṅgeṣu dṛṅmārge bhāvanāmārga eva ca // Abhs_4.53 //
prābandhakatvādiṣṭo 'sau navadhā ca prakārataḥ /
mṛdumadhyādhimātrāṇāṃ punarmṛdvādibhedataḥ // Abhs_4.54 //
asaṃkhyeyādinirdeśāḥ paramārthena na kṣamāḥ /
kṛpāniṣyandabhūtāste saṃvṛtyābhimatā muneḥ // Abhs_4.55 //
hānivṛddhī na yujyete nirālāpasya vastunaḥ /
bhāvanākhyena kiṃ hinaṃ vartmanā kimudāgatam // Abhs_4.56 //
yathā bodhistathaivāsāviṣṭasyārthasya sādhakaḥ /
tathatālakṣaṇā bodhiḥ so 'pi tallakṣaṇo mataḥ // Abhs_4.57 //
pūrveṇa bodhirno yuktā manasā paścimena vā /
dīpadṛṣṭāntayogenagambhīrā dharmatāṣṭadhā // Abhs_4.58 //
修道謂甚深。甚深空性等。甚深離增益。及損減邊際。
於順決擇分。見道修道中。有數思稱量。及觀察修道。
此常相續故。諸下中上品。由下下等別。許為九種相。   
經說無數等。非勝義可爾。佛許是世俗。大悲等流果。
不可說性中。不可有增減。則所說修道。何斷復何得。
如所說菩提。此辦所欲事。菩提真如相。此亦彼為相。   
初心證菩提。非理亦非後。由燈喻道理。顯八深法性。   
Deep is the path of meditation. Depth is emptiness and so on. The depth is freedom from the extremes of superimpose tion and over-negation. [Ornament 4.52]
The path of meditation is continual reflection, weighing (tul), and meditation on the aids to penetration, path of seeing, and path of meditation . [Ornament 4.52]
Because it is in a continuum they assert that it is subdivided into nine (small, middling, and big) small and so on subdivisions. [Ornament 4.53]
Ultimately, declarations about the incalculable and so on do not bear [analysis]. [Ornament 4.55ab] The Sage asserts that on the covering level these are outpourings of pity. [Ornament 4.55cd]
Diminution and growth, when the entity cannot be expressed [in words], are not tenable. The so-called meditation" path does not diminish . . . [Ornament 4.56ac] nor build up [Ornament 4.56d]
[The Lord] asserts that this [path] also accomplishes the desired aim, like enlightenment. [Ornament 4.57ab] He asserts "enlightenment" has “suchness for its mark, and that [path] has that mark as well. [Ornament 4.57cd]
Enlightenment is not joined to [or possible through] [yukta] the earlier or later thought. [Ornament 4.58ab] by using the example of a lamp. [Ornament 4.58c] There are eight, deep, true dharmic natures. [Ornament4.58d]
大乘修道甚深。是證甚深空性等之慧故。空性甚深。是離增益損減二邊之法界故。大乘順決擇分及見道與修道之中於所見義三智行相。數數思惟。以量稱量。審細觀察。故此大乘修道常相續轉。如是大乘修道。許為九品。若於勝義由是空性之體性故不可分別然於名言。就所斷所知障能取所取分別。有上中下三品。一一品中各分三品而為九品。如是能對治之修道亦由下下等差別分九品故。九品行相相續而生故。他作是難。云何大乘修道九品決定不應道理。佛在廣中略三部般若經中。於九品修道說一一品皆能引生無數無量無邊福德果故。答曰。經說生無數等福德果者。非依勝義而說。於名言中無不應理之過。以於世俗大乘修道九品決定與生無數等福果不相違故。如來許彼是無緣大悲通達法界之等流果故。
他又難云。所說修道有何可斷及何可得。應無所得。以勝義非有故。於勝義不可說之修道性中。斷除所治增長能治不應理故。答曰。雖大乘修道勝義無增減。然斷除所治增長能治非不應理。例如菩提智慧法身雖勝義非有。然名言中可作有情事。如是大乘修道雖勝義無。然於名言許斷除所治等成辦義利故。此二亦無法喻不合之過。以此二於名言中利益有情亦同。菩提智慧法身以真如為相。修道亦以真如為相故。
他又難云。大乘修道所攝二種發心。應不能生大菩提果。以彼前前剎那皆不能生。前後剎那同時亦不能生。後後剎那亦不能生故。答曰。依大乘發心漸次而起前後剎那。無不能生大菩提之過。喻如燈燭依漸次起前後剎那而能盡焦脂炷。如是大乘發心前後漸起無量剎那。而能引生大菩提果。及能了解八種甚深法性故。
(丑二)不退轉相。
utpāde ca nirodhe ca tathatāyāṃ gabhīratā /
jñeye dāne ca caryāyāmadvayopāyakauśale ca // Abhs_4.59 //
生滅與真如。所知及能知。正行并無二。巧便皆甚深。   
The depth is in production, stopping, suchness, the knowable, knowledge, practice, non-duality, and skill in means.[Ornament 4.59]
第八地菩薩通達八種甚深。謂所發心非唯以前後剎那而生菩提。亦非彼二隨一之體而能生。然知於名言中由修習與殊勝所證互相觀待而生。名通達生甚深。又已生諸法皆無自性勝義無滅。然於名言有滅亦不相違。名通達滅甚深。又有學位中雖恒修真如然非時不應作證。名通達真如甚深。又真如自性雖勝義無。然於一切法可隨修施等。名通達所知甚深。又一切法真如為性雖於勝義都無所見而云見真實。名通達能知甚深。又真空法性於一切法都無可行。而是行真實義。名行甚深。又於勝義無二性中修一切道。名無二甚深。又圓滿一切資糧。而於勝義不得佛果。名通達巧便甚深。
(壬二)引發三身之殊勝道分三。(癸一)法身因生死湼槃平等加行。(癸二)受用身因嚴淨佛土加行。(癸三)化身因善巧方便加行。今初。
svapnopamatvāddharmāṇāṃ bhavaśāntyorakalpanā /
karmābhāvādicodyānāṃ parihārā yathoditāḥ // Abhs_4.60 //
諸法同夢故。不分別有靜。無業等問難。如經已盡答。   
Because dharmas are like dreams [Bodhisattvas] do not construct [imaginary] existence and peace. [Ornament 4.60ab] Answers to the argument that karma would not exist and so on are as they are given [in the Sutra], [Ornament 4.60cd]
由現證生死湼槃真空慧所攝持故後得位中永盡實執現行之淨地瑜伽即生死湼槃平等加行之相。界限唯在三清淨地。
第八地根本智。是生死有與湼槃靜平等加行。由於勝義不分別生死湼槃異性是現證生死湼槃真空之淨地智故。以通達所治生死與能治淨法。皆勝義無名言幻影悉同夢故。
他作是難。若爾應無業果建立。以一切法皆勝義無故。答云不定。此等答難經已盡說即能斷諍故。
(癸二)受用身因嚴淨佛土加行。
sattvalokasya yā śuddhistasyāḥ suddhyupahārataḥ /
tathā bhājanalokasya buddhakṣetrasya śuddhatā // Abhs_4.61 //
如有情世間。器世未清淨。修治令清淨。即嚴淨佛土。   
The purity of the Buddha-field is when [Bodhisattvas] bring purity to the impure world of inhabitants, and similarly the [impure] container world as well. [Ornament 4.61 ]
令將來成佛殊勝國土之大願等善根。強盛有力之淨地瑜伽。即嚴淨佛土之加行。界唯在三清淨地。
八地菩薩成就嚴淨佛土之加行。依善根成熟力。由所淨情器世間之差別。佛土亦分二種。如有情世間有飢渴等過。其能對治修天受用等。如器世間塊石荊棘等過。其能對治修純金為地等。證得如是嚴淨佛土之加行故。
(癸三)化身因善巧方便加行。
viṣayo 'sya prayogaśca śātravāṇāmatikramaḥ /
apratiṣṭho yathāvedhamasādhāraṇalakṣaṇaḥ // Abhs_4.62 //
asakto 'nupalambhaśca nimittapraṇidhikṣataḥ /
lalliṅgaścāpramāṇaśca daśadhopāyakauśalam // Abhs_4.63 //
// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre
sarvākārābhisaṃbodhādhikāraś caturthaḥ //
境及此加行。超過諸魔怨。無住如願力。及不共行相。   
無著無所得。無相盡諸願。相狀與無量。十方便善巧。   
its object and practice [Ornament 4.62a] Skill in means is subdivided into ten: that overcomes
enemies, has no support, is propelled [by earlier prayers], is marked as uncommon, is unattached, without basis, has ended signs and wishes, is the sign of that [irreversibility], and is measureless. [Ornament 4.62b-63]
寂靜粗顯功用。事業任運轉之淨地瑜伽。即方便善巧之相。界限唯在三清淨地。
心境和合之方便善巧加行有十種。謂超過四魔之方便善巧加行。雖修空性不證實際無住之方便善巧加行。由昔願力引發利他之方便善巧加行。不共二乘之方便善巧加行。於一切法無實執著之方便善巧加行。經無量刧修空解脫門之方便善巧加行。經無量刧修無相解脫門之方便善巧加行。經無量刧修無願解脫門之方便善巧加行。自善示現不退轉相狀之方便善巧加行。善巧五明處。經無量劫修真實義之無量加行。
此處之四魔體性。五蘊魔謂五取蘊。煩惱魔謂三界一切煩惱。死魔謂不自在而命斷。天魔謂障礙修善之他化自在天眾。由彼等能障不死湼槃故名曰魔。小乘證見道位於三寶所獲得證信即降伏粗分天魔。得有餘依湼槃時永斷一切煩惱故降煩腦魔。若證俱解脫阿羅漢能加持壽行得自在故降伏死魔。證得無餘依湼槃時。盡滅惑業所感有漏取蘊降伏粗分五蘊魔。大乘證得不退轉相於三寶所獲得證信。即降伏粗分天魔。得八地已於無分別智得自在故。降餘粗分三魔。微細四魔者謂依無明習氣地及無漏業所起之意生身。即微細蘊魔。無明習氣地即微細煩惱魔。不可思議變化生死即微細死魔。欲超彼三魔凡能作障之法即微細天魔。降伏微細四魔。是法身功德。故降伏微細四魔與成佛同時也。
頂現觀品第六(攝般若第二會五二卷增上慢品至六五卷徧學品)
(己二)自在果頂加行分四。(庚一)加行道頂加行。(庚二)見道頂加行。(庚三)修道頂加行。(庚四)無間道頂加行。初又分四。(辛一)煖頂加行。(辛二)頂頂加行。(辛三)忍頂加行。(辛四)世第一法頂加行。今初。
svapnāntare 'pi svapnābhasarvadharmekṣaṇādikam /
murdhaprāptasya yogasya liṅgaṃ dvādaśadhā matam // Abhs_5.1 //
夢亦於諸法。觀知如夢等。是至頂加行。所有十二相。   
[The Lord] asserts that culmination practice has twelve signs: even in dreams [they do not wish for a lower vehicle and] they see all dharmas like dreams and so on. [Ornament 5.1]
總修三智圓滿大乘資糧道慧所攝持之菩薩瑜伽。即頂加行相。界限從大乘加行道煖乃至最後心。十二種頂加行相隨得一相之大乘第一順決擇分。即煖頂加行相。界唯在大乘加行道煖位。
般若經說得煖位頂加行者雖於夢中亦能觀一切諸法皆如夢境等十二種相。謂住加行道煖位利根菩薩。由醒覺時緣真空性薰修毘鉢舍那故。則於夢中亦能觀一切諸法皆如夢境。又由醒時多修菩提心力。則於夢中亦能不發愛樂小乘道之心。又由醒時不離見佛善根成熟力。則於夢中亦能見如來百千大眾圍繞說法。又於夢中亦見佛騰空現通說法。又於夢中亦能為無邊眾生發心說法謂我醒時當說一切諸法皆如夢事。又隨於覺夢若見地獄等有情。皆能發願願我成佛國土全無惡趣之名。隨念遠離惡趣。又隨於覺夢見焚燒聚落等發諦實語加持令息。若見他人為藥叉等非人魅著說諦實語令無魔害。又由自具通神能親近映蔽魔業之善知識。又一切種為利他故修學般若波羅蜜多。又於一切法無真實執著。又近佛菩提。
(辛二)頂頂加行。
jambudvipajaneyattābuddhapūjāśubhādikām /
upamāṃ bahudhā kṛtvā vivṛddhiḥ ṣoḍaśātmikā // Abhs_5.2 //
盡贍部有情。供佛善根等。眾多善為喻。說十六增長。   
There are sixteen increases based on many examples of the good and so on that the total population of Jambu-dvipa gets from worshipping the Buddhas. [Ornament 5.2]
較三千世界有情供養諸佛福德尚多等十六增長。證此增長之大乘第二順決擇分。即頂位頂加行相。界限唯在頂位。
安住頂位頂加行之菩薩智。此以贍部洲眾生為喻。乃至盡其三千大千世界有情供養諸佛所有善根等眾多為喻。此福較彼尤多以十六種增長為體也。福德十六增長者。謂贍部洲等三千世界諸有情類。以香花等供養如來。較此福德尤為增長。成就思惟甚深般若波羅蜜多。較前福德尤為超勝。若得無生法忍較前福德尤為超勝。若由頂加行力了解能證所證諸法皆於勝義無所得較前福德尤為超勝。較贍部洲一切有情皆行十善得四靜慮四無色定尤為超勝。又由證得頂加行之力諸天眾皆來自所。又由頂加行力。映蔽一切諸魔。恭敬其他菩薩等同大師。於一切種慧學清淨善巧方便二種資糧。由頂加行力。得佛種性。獲得殊勝發心等得佛果之因。由頂加行力不生六度所治品之心。不於色等起執實之心。於一一波羅蜜多中了知攝餘波羅蜜多而行。獲得圓滿三乘智德。由頂加行力。近大菩薩。
(辛三)忍頂加行。
trisarvajñatvadharmāṇāṃ paripuriranuttarā /
aparityaktasattvārthā nirūḍhirabhidhīyate // Abhs_5.3 //
由三智諸法。圓滿最無上。不捨利有情。說名為堅穩。   
They set forth the steadying as a perfect completion of the dharmas of the three all-knowledges [and] not forsaking the needs of beings. [Ornament 5.3]
獲得三智隨順慧及於利他不壞堅穩之大乘第三順決擇分。即忍位頂加行之相。界限唯在忍位。大乘加行道忍位。成就自利智德所攝圓滿發心等表示三智智德種類之無上妙慧。及利他德不捨有情利益堅穩方便。經中說名堅穩頂加行。
(辛四)世第一法頂加行。
caturdvipakasāhasradvitrisāhasrakopamaḥ /
kṛtvā puṇyabahutvena samādhiḥ parikīrtitaḥ // Abhs_5.4 //
四洲及小千。中大千為喻。以無量福德。宣說三摩地。   
[The Lord] proclaims the meditative stabilization through the great merit, measuring [its immeasurability] against a thousand four-continent world-systems, or two or three thousand of them [that could, theoretically, be measured]. [Ornament 5.4]
成熟親生大乘見道之功能於無邊三摩地得心徧住之大乘第四順決擇分。即是世第一法頂加行之相。界限唯在世第一法。
大乘世第一法之智。以四洲。小千。中千。大千世界微塵。及諸水塵用髮端滴數可知其量為喻。若隨喜四菩薩之善根其福極多。經中以此表示宣說世第一法頂加行之三摩地也。四菩薩者謂初地。二地至七地。第八地。及住十地。以住加行道世第一法之菩薩隨喜彼四菩薩之善根故。如是圓滿六度所攝一切現觀種類殊勝三摩地之世第一法頂加行。即名心徧住頂加行也。
(庚二)見道頂加行分二。(辛一)所治分別。(辛二)分別之對治。初又分二。(壬一)略標。(壬二)廣釋。初又分二。(癸一)略標所取分別。(癸二)略標能取分別。今初。
pravṛttau ca nivṛttau ca pratyekaṃ tau navātmakau /
grāhyau vikalpau vijñeyāvayāthāviṣayātmakau // Abhs_5.5 //
轉趣及退還。其所取分別。當知各有九。非如其境性。   
You should know there are two grasped-object conceptualizations connected with entering into and stopping [samsãra], nine for each, conceiving of objects that appear different from what they are in reality. [Ornament 5.5]
大乘見所斷於轉趣退還事執為實有所取之分別各有九種。當知彼九非如其境之體性而妄起執著。是於所著境錯亂之識故。
(癸二)略標能取分別。
dravyaprajñaptisatsattvavikalpau grāhakau matau /
pṛthagjanāryabhedena pratyekaṃ tau navātmakau // Abhs_5.6 //
grāhyau cenna tathā sto 'rthau kasya tau grāhakau matau /
iti grāhakabhāvena śunyatālakṣaṇaṃ tayoḥ // Abhs_5.7 //
由異生聖別。分有情實假。是能取分別。彼各有九性。   
若所取真如。彼執為誰性。如是彼執著。自性空為相。   
They assert two grasper-subject conceptualizations of a materially and nominally existing being, nine for each of them, because of the division into ordinary and noble persons. [Ornament 5.6]
If the contents grasped are not true (tathã), of what do you suppose they are two grasper subjects? So they are marked by an emptiness of being a grasper subject. [Ornament 5.7]
大乘見所斷能取分別亦有二種。由於異生執實有有情。及由聖者差別執為假有士夫。皆於彼二執為實有能受用者故。當知彼執各有九種。由有九種境故。此諸分別皆是錯亂。不得境之實性故。以彼所取於真如無故。故彼所執。為誰境之性耶。都非彼境之性故。如是當知彼諸執著皆以性空為相也。
(壬二)廣釋分二。(癸一)廣釋所取分別。(癸二)廣釋能取分別。初又分二。(子一)轉趣所取分別。(子二)退還所取分別。今初。
eṣa svabhāve gotre ca pratipatsamudāgame /
jñānasyālambanābhrāntau pratipakṣavipakṣayoḥ // Abhs_5.8 //
svasminnadhigame kartṛtatkāritrakriyāphale /
pravṛttipakṣādhiṣṭhāno vikalpo navadhā mataḥ // Abhs_5.9 //
自性及種姓。正修行諸道。智所緣無亂。所治品能治。   
自內證作用。彼業所造果。是為轉趣品。所有九分別。   
They assert the nine conceptualizations based on the side of entering into [samsãra] are of an own-being, lineage, full attainment through practice, not being mistaken about the object of knowledge, the opposing and counteracting sides, one's own realization, doer, its doing, and the successful deed. [Ornament 5.8-9]
如是於大乘道果執為實所受用中初轉趣所取分別差別有九。謂菩薩總所趣事由六度因勝義非有於勝義非有之無上菩提果亦勝義無得。然名言有可得之果緣此執為實所受用。又由趣入不動地故。故緣佛種性決定。又緣道自性見道等正修行。又緣道所緣不錯亂智境。又緣能除所治之殊勝功能。由先見功德而取與先見過失而捨。便能生所知障之對治及得永害所治品之功能故。又依道果自利緣大乘自內證。又依道果利他功能。緣大乘種性決定者遠離聲聞等地之作用。又依利他業緣稱所化意。樂現變化身而利有情。由善巧方便力安立一切眾生於湼槃果。緣彼執為實所應趣之所取分別。由此等皆是所應行事。故名轉趣。緣彼執實即是分別。
(子二)退還所取分別。
bhavaśāntiprapātitvānnyūnatve 'dhigamasya ca /
parigrahasyābhāve ca vaikalye pratipadgate // Abhs_5.10 //
parapratyayagāmitve samuddeśanivartane /
prādeśikatve nānātve sthānaprasthānamohayoḥ // Abhs_5.11 //
pṛṣṭhato gamane ceti vikalpo 'yaṃ navātmakaḥ /
nivṛttipakṣādhiṣṭhānaḥ śrāvakādimanobhavaḥ // Abhs_5.12 //
墮三有寂滅。故智德下劣。無有攝受者。道相不圓滿。
由他緣而行。所為義顛倒。少分及種種。於住行愚蒙。
及於隨行相。九分別體性。是所退還品。聲聞等心起。   
The conceptualization of a deficient realization because of falling into [suffering] existence and peace, of no mentor, of a practice that is incomplete, of being contingent on others, of a retreat from the aim, of something that is partial, of something that is diverse, of confusion about standing and setting out, and of going afterwards are the nine based on the side of stopping [samsãra] that arise as a Listener mind. [Ornament 5.10-12]
第二所取分別謂退還分別此亦有九。謂二乘道由墮三有與寂滅邊故智德下劣。由無方便妙慧攝持故增上緣下劣。修利他行道相不圓滿。修自利行方便下劣故隨他緣而往解脫。謂最後有亦須待如來等教授。修俱利行下劣所為顛倒不趣三大。斷德下劣但斷少分。智德下劣得初果等種類智德。雖得二乘阿羅漢果。亦未能斷無明隨眠。故於自利住定及利他正行不如實知。由大乘能攝三乘一切功德故一切相智須隨小乘一切湼槃行。故二乘湼槃俱有過失。如是九境是二乘心中所起。非定性菩薩所應趣事故名退還也。
(癸二)廣釋能取分別分二。(子一)實執分別。(子二)假執分別。今初。
grāhakaḥ prathamo jñeyo gragaṇapratimokṣaṇe /
manaskriyāyāṃ dhātūnāmupaśleṣe trayasya ca // Abhs_5.13 //
sthāne cābhiniveśe ca prajñaptau dharmavastunaḥ /
saktau ca pratipakṣe ca yathecChaṃ ca gatikṣatau // Abhs_5.14 //
所取及所捨。作意與繫屬。所作意三界。安住與執著。   
法義唯假立。貪欲及對治。失壞如欲行。當知初能取。   
You should know the first is [the conceptualization of] a subject-grasper that takes hold and releases, pays attention, clings to the triad of realms, stands, settles, projects a basis of dharmas, is attached, is an antidote, and is impeded in going as it wants. [Ornament 5.13-14]
見道頂加行時所斷於執補特伽羅為實物有。更執彼為勝義能受用者。此見所斷初能取分別亦有九種。謂緣取功德捨過失之補特伽羅。緣作意實有者。緣繫屬所作意之實有三界者。緣執一切法實有而安住者。緣執著一切皆無我者。緣了知法義皆唯假立者。緣所治品貪欲者。緣執相之能對治者。緣失壞如欲往一切相智經久稽留之補特伽羅。分別為實有故。當知此九即初能取分別。
(子二)假執分別。
yathoddeśamaniryāṇe mārgāmārgāvadhāraṇe /
sanirodhe samutpāde vastuyogaviyogayoḥ // Abhs_5.15 //
sthāne gotrasya nāśe ca prārthanāhetvabhāvayoḥ /
pratyarthikopalambhe ca vikalpo grāhako 'paraḥ // Abhs_5.16 //
不如所為生。執道為非道。謂生俱有滅。具不具道性。   
安住壞種性。無希求無因。及緣諸敵者。是餘取分別。   
The other conceptualization is of a subject-grasper that does not go forth in accord with the aim, determines what is and is not the path, is produced and stops, conjoins with and disjoins from bases, stands, destroys the lineage, that does not yearn and is not a cause, and apprehends hostile dharmas. [Ornament 5.15-16]
假執能取分別有九。緣唯修小乘道不能如所為事出生三大之假士夫。緣離小乘道執六度為非道之假士夫。緣果生須俱因滅離世俗性執。有餘勝義之士夫。緣執一切道性實有相續具不具之士夫。緣執色等實有而安住之士夫。緣由發心等失壞聲聞等種性之士夫。緣唯以空性便執為足更不希求佛果之士夫。緣不修般若波羅蜜多因之士夫。緣魔等障礙菩提之諸敵者事。此九分別即緣彼彼境執為實受用者之分別。此即除前實執分別之所餘能取假有分別也。
(辛二)分別之對治分三。(壬一)見道頂加行之因。(壬二)彼大菩提果。(壬三)見道頂加行之自性。今初。
bodhau sandarśanānyeṣāṃ taddhetośca parindanā /
tatprāptyanantaro hetuḥ puṇyabāhulyalakṣaṇaḥ // Abhs_5.17 //
為他示菩提。其因謂付囑。證彼無間因。具多福德相。
[Sakra] shows enlightenment to others. [The Lord] entrusts [the Perfection of Wisdom to Ananda]. That is also a cause of that [enlightenment]. The cause of gaining it without hindrance is marked by immense merit. [Ornament 5.17]
為他開示證菩提之方便於大菩提而安立他。其大菩提之因謂付囑般若波羅蜜多之文義。能證彼頂加行之無間因謂自於定中修般若波羅蜜多等具足眾多福德為相之大乘加行世第一法。即見道頂加行之因也。
(壬二)彼大菩提果分二。(癸一)明自宗之大菩提。(癸二)許實有性不應道理。(癸三)欲證究竟大菩提須許諸法皆空。今初。
kṣayānutpādayorjñāne malānāṃ bodhirūcyate /
kṣayābhāvādanutpādātte hi jñeye yathākramam // Abhs_5.18 //
垢盡無生智。說為大菩提。無盡無生故。彼如次應知。
They call enlightenment knowledge of the extinction and non-production of stains. [880] They should be known from the absence of extinction and non-existence of production, respectively. [Ornament 5.18]
經說垢盡智與無生智即是大菩提。然非垢先實有而後永盡。亦非先無而後新生。是故當知了達本來永盡及無生之究竟智。如其次第即盡智與無生智。
(癸二)許實有性不應道理。
prakṛtāvaniruddhāyāṃ darśanākhyena vartmanā /
vikalpajātaṃ kiṃ kṣīṇaṃ vānutpattimāgatam // Abhs_5.19 //
sattā ca nāma dharmāṇāṃ jñeye cāvaraṇakṣayaḥ /
kathyate yatparaiḥ śāsturatra vismīyate mayā // Abhs_5.20 //
無滅自性中。謂當以見道。盡何分別種。得何無生相。
若有餘實法。而於所知上。說能盡諸障。吾以彼為奇。
Given that the basic nature [of things] is unceasing, what class of conceptualization does a so-called path of seeing extinguish, what non-production comes about? [Ornament 5.19]
I am really surprised that others say dharmas “exist” for our Teacher and that obscurations to the knowable are extinguished. [Ornament 5.20]
諸實事師。謂先有真實垢法。後以壞想於彼盡相了知為盡名為盡智。又許實法相續生斷。以無生想於不生相了知不生名無生智。此破彼云。大乘見道。何能盡其實有之所知障能取所取分別種類耶。定不應盡。何能得其斷相續生之無生相耶。定不能得。以汝所許先有之真實障法令乃新滅。無此滅性故。以彼障先未有故。是故當許中觀宗也。又實事宗。既說實有能治所治諸法。復說愚蒙所知之垢障可盡。吾慈氏實覺彼甚奇希有。以障若實有。則對治不可斷故。
(癸三)欲證究竟大菩提當許諸法皆空。
nāpaneyamataḥ kiṃcitprakṣeptavyaṃ na kiṃcana /
draṣṭavyaṃ bhūtato bhūtaṃ bhūtadarśī vimucyate // Abhs_5.21 //
此中無所遣。亦無少可立。於正性正觀。正見而解脫。
There is nothing to eliminate and nothing to be added. Reality is to be seen as it really is. Those who see reality are liberated. [Ornament 5.21]
今此法中。諸世俗法由損減門無可除遣。諸勝義法由增益門無少法可安立。故於世俗正有性。正觀勝義無自性之法性。如是遠離增減二邊所決擇之正見。若能精勤修習。便能現見真實義解脫二障而成正覺也。
(壬三)見道頂加行之自性分二。(癸一)正說。(癸二)斷德自在。今初。
ekaikasyaiva dānādau teṣāṃ yaḥ saṃgraho mithaḥ /
sa ekakṣaṇikaḥ kṣāntisaṃgṛhīto 'tra dṛkpathe // Abhs_5.22 //
施等一一中。彼等互攝入。一剎那忍攝。是此中見道。
Here the mutual incorporation of each of these in giving and so on is the single instant of the path of seeing systematized as the forbearance. [Ornament 5.22]
布施等一一度中。皆能互攝六度。以一剎那苦法智忍所攝之無間道。彼頂加行即此中之見道故。言「此中見道」者。表示頂加行品中。由一一度互攝六度而顯見道。諸餘品中則以餘相而明見道也。
(癸二)斷德自在。
sa samādhiṃ samāpadya tataḥ siṃhavijṛmbhitam /
anulomaṃ vilomaṃ pratītyotpādamīkṣate // Abhs_5.23 //
次由入獅子。奮迅三摩地。觀察諸緣起。隨順及迴逆。
Having entered on the “Lion's Sport” meditative stabilization, this [Bodhisattva] then surveys [the links of] dependent origination in direct and reverse order. [Ornament 5.23]
見道頂加行斷障相之後。又說見道頂加行。正習彼加行之瑜伽師。根本定時安住獅子奮迅三摩地。於後得位。觀察緣起順逆也。十二緣起。謂無明。行。識。名色。六處。觸。受。愛。取。有。生。老死。其中從無明緣行。乃至生緣老死。是雜染品隨順緣起。從老死由生起。乃至行由無明起。是雜染品廻逆緣起。從無明滅故行滅。乃至生滅故老死滅。是清淨品隨順緣起。從由生滅故老死滅。乃至由無明滅故行滅。是清淨品廻逆緣起。如是修習雜染品隨順緣起者。便能通達集諦自性。以了知惑業之主即無明與行故。修彼迴逆緣起者。便能通達苦諦自性。以了知生與老死。是惑業之果究竟成熟性故。修習清淨品隨順緣起者。便能通達道諦自性。以知無明對治。證無我慧能斷無明之根本故。修彼廻逆緣起者。便能通達滅諦自性。以知永斷染污無明之究竟果。即滅除生與老死故。是故修習順逆緣起。即是通達四諦之最勝方便也。
(庚三)修道頂加行分三。(辛一)修道頂加行。(辛二)所斷分別。(辛三)斷除所斷之勝利。今初。
kāmāptamavadhīkṛtya vijñānamasamāhitam /
sanirodhāḥ samāpattīrgatvāgamya nava dvidhā // Abhs_5.24 //
ekadvitricatuḥpañcaṣaṭsaptāṣṭavyatikramāt /
avaskandasamāpattirāniroodhamatulyatā // Abhs_5.25 //
滅盡等九定。修往還二相。後以欲界攝。非定心為界。
超越入諸定。超一二三四。及五六七八。至滅定不同。
Having made the unabsorbed consciousness included in (apta) the Desire [Realm] the lower point of departure, and gone and returned in the nine meditative and cessation absorptions in two ways, surmounting one, two, three, four, five, six, seven, and eight [levels, Bodhisattvas] yet [enter into] the crowning assault absorption that goes on incomparably (atulya-gã) until (a) cessation. [Ornament 5.24-25]
是對治修所斷種子之能治種類大乘隨現觀。即修道頂加行相。界唯在修道。此說修道菩薩。由加行與根本二門入超越等持。謂俱滅盡定等次第定。先修往上順行與下還逆行二相之獅奮迅三摩地為加行。次乃進修超越等持之根本故。其修根本時。先從初靜慮直往滅盡定。全無超越修一返。次於八定間雜滅盡定而修一返。謂從滅定起入初靜慮。從初靜慮起仍入滅定。次入二靜慮次入滅定。如是漸上乃至從滅盡定。入非非想定。又入滅定。復入非非想定也。其次起欲界攝不定心為界。入滅盡定。從滅定起不定心。次超（即置而不入也）滅盡一定而入非非想定。次起不定心。次超滅盡與非非想二定。入無所有定。次起不定心。如是乃至超三四五六七八定而入初靜慮。次從初靜慮起不定心。此等何故名超越等持耶。謂從初靜慮乃至滅盡定為所間雜。而雜不同類法欲界不定心而修定故。般若經中廣說。論中初二句僅說加行。後六句僅說雜欲界心而修九定。其中直往一返及以八定雜修滅盡定一返。意為易解故未宣說也。
(辛二)所斷分別分二。(壬一)所取分別。(壬二)能取分別。初又分二。(癸一)轉所取分別。(癸二)還所取分別。今初。
saṃkṣepe vistare buddhaiḥ sanāthyenāparigrahe /
traikālike guṇābhāve śreyasastrividhe pathi // Abhs_5.26 //
eko grāhyavikalpo 'yaṃ prayogākāragocaraḥ /
略標及廣釋。佛所不攝受。無三世功德。及於三妙道。
所取初分別。加行相行境。
One that has forms of practice for its object is this object conceptualization [of practice explained] in brief, and in detail, that is unassisted by the Buddhas acting as their lord, that is the absence of good qualities in the three periods of time, and the threefold path to definite goodness, [i.e., enlightenment]. [Ornament 5.26-27ab]
大乘修所斷轉趣所取分別有九。謂為攝受愛樂略說眾生。執略說法為實所取。俱生所攝之分別。又為攝受樂廣眾生執廣說法為實所取之俱生分別。若不如說修行則佛不攝受。執彼對治修般若波羅蜜多瑜伽為實所取之俱生分別。觀待見道由其已滅故加行道功德於勝義無於名言有。執為實所取之俱生分別。由無四句因生故見道功德於勝義無於名言。有執為實所取之俱生分別。由未來無實物故大乘修道功德於見道時無於修道時有。執為實所取之俱生分別。由寂靜常樂我淨四倒等故執能得湼槃之加行道為實所取之俱生分別。於新證空性之見道執為實所取之俱生分別。由修習已證之勝義無自性故執大乘修道為實所取之俱生分別。如是九種分別。即所取中初一類轉趣分別。是修道加行相時所之所行境也。
(癸二)還所取分別。
dvitīyaścittacaittānāṃ pravṛttiviṣayo mataḥ // Abhs_5.27 //
anutpādastu cittasya bodhimaṇḍāmanaskriyā /
hīnayānamanaskārau saṃbodheramanaskṛtiḥ // Abhs_5.28 //
bhāvane 'bhāvane caiva tadviparyaya eva ca /
ayathārthaśca vijñeyo vikalpo bhāvanāpathe // Abhs_5.29 //
次許心心所。轉趣時有境。
不發菩提心。不作意菩提。作意小乘法。不思大菩提。
有修與無修。及與彼相反。非如義分別。當知屬修道。
They assert that the second [set of conceptualizations] has the operation of minds and mental factors for its object. You should know the second conceptualization on the path of meditation is of not producing the thought, not paying at- tention to the terrace of enlightenment, paying attention to the Hinayânas, not paying attention to full enlightenment, meditating, not meditating, the opposite of those, and of the goal not as it really is. [Ornament 5.27cd-29]
修道所斷第二所取分別。許為大乘修道心及心所無間道轉時之有境能緣心法也。彼心就境界門差別有九。謂二乘資糧道位由離大乘善知識等故不發大菩提心。執彼大乘所遮之法為實所受用。由無為利他而求成佛之殊勝福故。名不作意菩提藏。由是聲聞種性故作意彼乘法。由是獨覺種性故現證彼乘法。由不修般若波羅蜜多故不思惟正等菩提。由有所得修般若影像。由不能緣真實義故不修真實義。由不緣真實義故亦無能修彼者。由無常等不能無得故亦非無修無常等。由顛倒執真實義故。於不如實義分別執著。於彼等違菩薩道法。執為實所受用。當知此九分別屬於大乘修道所斷。
(壬二)能取分別分二。(癸一)實執分別。(癸二)假執分別。今初。
grāhakaḥ prathamo jñeyaḥ sattvaprajñaptigocaraḥ /
dharmaprajñaptyaśūnyatve saktipravicayātmakaḥ // Abhs_5.30 //
kṛtena vastuno yānatritaye ca sa kīrtitaḥ /
dakṣiṇāyā aśuddhau ca caryāyāśca vikopane // Abhs_5.31 //
施設有情境。施設法不空。貪著簡擇性。為寂事三乘。   
受供不清淨。破壞諸正行。經說是第一。能取應當知。   
You should know the first subject [conceptualization] has within its range a nominal being, nominal dharmas and non- emptiness, it is in the form of attachment and discernment [of dharmas], and is proclaimed in respect of [the exposition of] bases, the three vehicles, impure donation, and a distur- bance of practice. [Ornament 5.30-31]
大乘修道加行位就境差別。第一實執有九分別。謂自在補特伽羅非實有生。是依五蘊施設為有情。執為實。能受用者之俱生分別。又緣諸法唯由心現故於五蘊等施設為法之補特伽羅執為實有等。准上應知。又緣觀一切法由名言有故非空之補特伽羅執為實有。又緣未斷一切執著。故於諸法起實貪著之補特伽羅執為實有。又緣能簡擇諸實性之補特伽羅執為實有。又緣不求三所為事而求苦寂滅事之補特伽羅執為實有。又緣由色等不可得故三乘出離之補特伽羅執為實有。又緣由未正知法性故施主等供養未能清淨之補特伽羅執為實有。又緣由於布施等執實而修破壞波羅蜜多正行之補特伽羅執為實有能受用者之俱生分別。此九分別般若經說當知即是修所斷第一能取分別也。
(癸二)假執分別分二。(子一)略標。(子二)廣釋。今初。
sattvaprajñaptitaddhetuviṣayo navadhāparaḥ /
bhāvanāmārgasaṃbuddho vipakṣastadvighātataḥ // Abhs_5.32 //
設有情及因。由此所摧害。故是修道繫。其餘九違品。   
於五蘊等假設有情。及於彼安立之因唯現諸法假立士夫。執彼為實能受用者之心。由此修道頂加行之所摧害。故彼與修道是能治所治相繫之違品。除前實執此是其餘九種假執分別也。
(子二)廣釋。
sarvajñatānāṃ tisR^īṇāṃ yathāsvaṃ trividhāvṛtau /
śāntimārge tathatādisaṃprayogaviyogayoḥ // Abhs_5.33 //
asamatve ca duḥkhādau kleśānāṃ prakṛtāvapi /
dvayābhāve ca saṃmohe vikalpaḥ paścimo mataḥ // Abhs_5.34 //
如自所緣性。三智障有三。靜道真如等。相應不相應。
不等及苦等。諸煩惱自性。及無二愚蒙。為最後分別。
The other nine [conceptualizations] connected with the path of meditation have as an object a nominal being, and are the side opposite [to the path of meditation] that destroys them. They assert that the last conceptualization is confusion appropriate (yathâsvam) to the three obscurations of the three all-knowledges, about the path of peace, conjunction and disjunction from suchness and so on, the absence of the state of sameness, suffering and so on, the essential nature of cankers, and about the absence of duality. [Ornament 5.32-34]
修道頂加行心心所轉無間道時所應斷之有境分別心有九。謂如自所緣境之體性而知者即三智。此三智有三種障。由不了知一切相皆空。障一切相智。緣於斷此障愚蒙之假立士夫執為實受用者之俱生分別。由不了知一切道障道相智。緣於斷此障愚蒙之假立士夫執為實受用者。由不了知一切事障一切智。緣於斷此障愚蒙之假立士夫執為實受用者。由不了知般若波羅蜜多。於寂靜一切障道愚蒙之假立士夫。緣彼執為實受用者。由不了知色等所知與真如。故於真如等與色相應為一性不相應為異性而愚蒙之假立士夫。緣彼執為實受用者。由不了知魔性本空。於大小乘道不等愚蒙假立士夫。緣彼執為實受用者。由於宣說無常等之經義。如言執為究竟真理。故於苦等四諦法性愚蒙假立士夫。緣彼執為實受用者。由不了知貪等客性與真如性故。於煩惱性愚蒙假立士夫。緣彼執為實受用者。由不了知二取相空。於無二取愚蒙之假立士夫。緣彼執為實受用者之俱生分別。此九分別是修所斷最後之能取分別也。
(辛三)斷除所斷之勝利。
āsāṃ kṣaye satītīnāṃ cirāyocChvasitā iva /
sarvākārajagatsaukhyasādhanā guṇasaṃpadaḥ // Abhs_5.35 //
sarvāḥ sarvābhisāreṇa nikāmaphalaśālinam /
bhajante taṃ mahāsattvaṃ mahodadhimivāpagāḥ // Abhs_5.36 //
如諸病痊愈。常時獲安隱。恒修眾生樂。一切勝功德。
任運而依附。勝果所莊嚴。上品位菩薩。如眾流歸海。
With the end of these plagues, like gasps after holding your breath for a long time, troves of good qualities establishing complete happiness in the world, like rivers and the sea coming totally together (sarvabhisara),o lodge in that great being who is the store of the desired results. [Ornament 5.35-36]
十地菩薩安住大乘上上品修道。由經多無數刧修修道故。能取所取四類分別所知障猶如重病。悉盡斷盡。具足順緣永離違緣。譬如病者諸病痊愈長得安樂。又一切種為大悲所轉善巧成辦眾生利樂如是一切勝妙功德。自然依附彼三乘斷智德果莊嚴之菩薩。猶如四河同歸大海也。
(庚四)無間道頂加行分二。(辛一)正說。(辛二)除邪執。初又分二。(壬一)多福喻顯。(壬二)釋所緣行相。今初。
trisāhasrajanaṃ śiṣyakhaḍgādhigamasaṃpadi /
bodhisattvasya ca nyāmo pratiṣṭāpya śubhopamāḥ // Abhs_5.37 //
kṛtvā puṇyabahutvena buddhatvapteranantaraḥ /
ānantaryasamādhiḥ sa sarvākārajñatā ca tat // Abhs_5.38 //
安立三千生。聲聞麟喻德。及離生菩薩。眾善為譬喻。
經以無量福。明佛無間道。無間三摩地。證一切相智。
[The Siúitra] compares the good [that comes when Bodhi- sattvas] have established a trichiliocosm of people in the wealth of Trainee and Rhinoceros-[like Pratyekabuddha] realization, and in [all the stages of the Mahãyâna up to] the fixed state of a Bodhisattva, with the great merit of the uninterrupted meditative stabilization that comes just be- fore reaching the Buddhahood that is the knowledge of all aspects. [Ornament 5.37-38]
正生一切相智之菩薩究竟瑜伽。即無間道頂加行相。此與最後心智義同。無間頂加行。經中以自果多福為喻而宣說。謂若有人將三千大千世界有情。皆安立於聲聞地獨覺地菩薩正性離生地所獲眾多福德為喻。說無間道頂加行所親生之佛果勝出彼福。以此佛果福聚而顯此無間道頂加行。謂由親果福聚多故表彼親因亦甚多福也。最後心無間道之三摩地亦名無間三摩地。以得一切相智為自性之佛果。更無餘道間隔。此即是究竟之親因故。
(壬三)釋所緣行相。
ālambanamabhāvo 'sya smṛtiścādhipatirmataḥ /
ākāraḥ śāntatā cātra jalpājalpipravādinām // Abhs_5.39 //
無性為所緣。正念為增上。寂靜為行相。愛說者常難。
It asserts that non-existence (abhiva) is its objective support [condition], mindfulness (smyti) its dominant [condition], and the state of calm its aspect. [Ornament 5.39ac]
無間道頂加行之所緣緣。謂無實性一切如幻諸法。以此是斷除一切增益之處故。此之增上緣。謂最後心加行道所攝之正念。即大乘發心。以此於生彼道為自在之緣故。此無間道頂加行之行相。謂寂靜一切戲論之智。以此寂靜即彼狀貌故。頗有不善巧方便愛說二諦相違者。對此無間道頂加行之所緣行相常發攻難。以此所緣行相甚深難測故。
(辛二)除邪執。
ālambanopapattau ca tatsvabhāvāvadhārraṇe /
sarvākārajñatājñāne paramārthe sasaṃvṛtau // Abhs_5.40 //
prayoge triṣu ratneṣu sopāye samaye muneḥ /
viparyāse samārge ca pratipakṣavipakṣayoḥ // Abhs_5.41 //
lakṣaṇe bhāvanāyāṃ ca matā vipratipattayaḥ /
sarvākārajñatādhārā ṣoḍhā daśa ca cādinām // Abhs_5.42 //
// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre
mūrdhābhisamayādhikāraḥ pañcamaḥ //
於所緣證成。及明所緣性。一切相智智。勝義世俗諦。
加行與三寶。巧便佛現觀。顛倒及道性。能治所治品。
性相並修習。說者邪分別。依一切相智。說為十六種。   
Here those who give voice to a litany of disputes assert six and ten wrong opinions based on the knowledge of all aspects, saying an objective support is tenable, its own-being has been ascertained, [and opinions about] knowledge of the knowledge of all aspects, the ultimate and covering level, practice, the Triple Gem, the Sage's skillful means and real- ization, error, possessing a path, counteracting and oppos- ing sides, a mark, and meditation. [Ornament 5.39d-42]
此說若執二諦不能同一性攝或種子或現行隨類所攝。即此處說所除邪執之相。界限從未入道乃至七地。此邪執就所緣分十六種。謂由有為無為界皆離實體故無間道頂加行及一切相智之所緣不應道理。此於所緣證成起邪分別。由一切法畢竟無自性故所明離戲論之所緣自性不應道理。此於行相起邪分別。由有性無性皆於勝義無所得故一切相智之智不應道理。此於果上起邪分別。實空為真如性故勝義世俗二諦不應道理。此於二諦起邪分別。布施等波羅蜜多勝義無所得故止觀雙運加行不應道理。此於加行自性起邪分別。圓滿慧所證一切所知皆於勝義無所得故佛寶不應道理。一切諸法唯假名故法寶不應道理。所依色等皆於勝義無所得故僧寶不應道理。此於正行所依之歸依及歸境三寶起邪分別。布施等勝義無所得故善巧方便不應道理。此於差別行起邪分別。所證有性及無性之自性皆於勝義無可證故。如來現觀不應道理。此於佛現觀起邪分別。無常不淨等戲論建立皆於勝義無所得故。緣蘊常等四倒不應道理。此於所治顛倒起邪分別。修道之果於勝義中無菩提可證故。其道自性不應道理。此於道自性起邪分別。勝義中無所捨所取故。所治品與能治品之差別不應道理。此於能治所治之差別起邪分別。所相諸法勝義無故諸法之相不應道理。此於性相起邪分別。所修自共相皆於勝義無所得故。修自共相不應道理。此於修習起邪分別。其中二諦三寶開為五種。即說二諦互相違者依一切相智及無間道頂加行之所緣行相。所起之十六種邪分別也。其以中觀師所許勝義為因而破世俗之難。當依所許世俗而答謂犯不定過。其以中觀師所許世俗為因而破勝義之難。當依所許勝義而答謂犯不定過。總之凡說二諦相違之攻難。皆須以二諦不違而答也。
漸次現觀品第七(攝般若第二會六五卷漸次品)
(戊二)堅固因果分二。(己一)為得堅固修漸次加行。(己二)已得堅固剎那加行。今初。
dānena prajñayā yāvadbuddhādau smṛtibhiśca sā /
dharmābhāvasvabhāvenetyanupūrvakriyā matā // Abhs_6.1 //
// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre
anupurvābhisamayādhikāraḥ ṣaṣṭhaḥ //
布施至般若。隨念於佛等。法無性自性。許為漸次行。   
[The Lord] asserts that serial activity is giving, up to, wisdom and the mindfulnesses of the Buddha and so on, [and the understanding that] dharmas have non-existence (abhãva) for their own-being (sva-bháva). [Ornament 6.1]
為得三智行相堅固漸次修三智行相慧所攝持之菩薩瑜伽。即漸次加行之相。界從大乘資糧道乃至最後心之前一剎那。
從布施乃至般若者謂布施等六度之六漸次加行。隨念佛等者謂六念之六種漸次加行。通達一切法於勝義中為無性。自性之漸次加行。許此十三種為漸次加行。以是布施等十三法所攝持之三智一切行相。次第決定而修之菩薩瑜伽故。此十三法通彼諸位及三智行相之加行。以無性自性為所緣相。六念為意樂圓滿。六度為加行圓滿故。無性與六度通一切位易了。六念者。在加行道時名念住等。在見道位名菩提分。在修道位名正道支。由此十三法攝持漸修三智一百七十三種行相。即漸次加行之義。
剎那證大菩提品第八(攝般若第二會六五卷無相品至六八卷無雜品)
(己二)已得堅固剎那加行。
anūsravāṇāṃ sarveṣāmekaikenāpi saṃgrahāt /
ekakṣaṇāvabodho 'yaṃ jñeyo dānādinā muneḥ // Abhs_7.1 //
aradhaṭṭaṃ yathaikāpi padikā purūṣeritā /
sakṛtsarvaṃ calayati jñānamekakṣaṇe tathā // Abhs_7.2 //
vipākadharmatāvasthā sarvaśuklamayī yadā /
prajñāpāramitā jātā jñānamekakṣaṇe tadā // Abhs_7.3 //
svapnopameṣu dharmeṣu sthitvā dānādicaryā /
alakṣatvaṃ dharmāṇāṃ kṣaṇenaikena vindati // Abhs_7.4 //
svapnaṃ taddarśinaṃ caiva dvayayogena nekṣate /
dharmāṇāmadvayaṃ tattvaṃ kṣaṇenaikenapaṣyati // Abhs_7.5 //
// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre
ekakṣaṇābhisamayādhikāraḥ saptamaḥ //
施等一一中。攝諸無漏法。當知即能仁。一剎那智德。
猶如諸士夫。動一處水輪。一切頓轉動。剎那智亦爾。
若時起異熟。一切白法性。般若波羅蜜。即一剎那智。   
由布施等行。諸法如夢住。一剎那能證。諸法無相性。
如夢與能見。不見有二相。一剎那能見。諸法無二性。   
One should know the Sage's full awakening in a single instant from the incorporation of all [dharmas] without outflows in each of the perfections of giving and so on. [Ornament 7.1]
Just as the whole water wheel moves at once when someone sets even one [910] paddle in motion, so too knowledge in a single instant. [Ornament 7.2]
When the perfection of wisdom that arises from the maturation (true nature of dharmas) of all bright [dharmas] is born, there is knowledge in a single instant. [Ornament 7.3]
“Having stood” in dream-like dharmas, [Bodhisattvas] who “course” in giving and so on find, with a single instant [of knowledge], that dharmas have no marks. [Ornament 7.4]
One does not view a dream and the experience (darsana) of it dualistically. Similarly, [Bodhisattvas] see with a single instant [of knowledge] the non-dual true reality of dharmas. [Ornament 7.5]
若一剎那現證非異熟之無漏一法。與此同類諸法皆能現證。此慧攝持對治所知障之菩薩究竟瑜伽。即非異熟剎那加行之相。若一剎那現證異熟無漏一法與彼同類諸法皆能現證。此慧攝持對治所知障菩薩究竟瑜伽。即異熟剎那加行之相。現證空性慧所攝持對治所知障菩薩究竟瑜伽。即無相剎那加行之相。二取戲論畢竟不動不起空定之菩薩究竟瑜伽。即無二剎那加行之相。此四加行同是一事。界唯在最後心。
最後無間道菩薩能仁身中之一剎那智。當知即是非異熟剎那加行。以是現證一非異熟無漏法時。即能現證一切無漏法有學位之究竟智故。如是現證一無漏智。亦能現證餘智。以布施等一一法皆攝一切無漏道法故。譬如士夫搖水車輪。但動一處餘一切處皆頓動故。
第二異熟剎那加行者。謂若時生起猶如離障白淨月光一切白法之自性般若波羅蜜多無漏異熟法最後心菩薩之智時。此最後無間道於一剎那能證菩提。以是菩薩有學道究竟智故。
第三無相剎那加行者。謂最後心智。即一剎那證菩提之無相剎那加行。以是善修布施等六度行。知一切法猶如夢事。增上力故。一剎那頃能知染淨一切諸法皆勝義無相之有學究竟瑜伽故。
第四無二剎那加行者。謂最後心智即無二剎那加行。以是一剎那頃能現見能取所取一切諸法無二實體之有學究竟瑜伽故。譬如夢中所見宅舍等與能見之心無二體故。
法身品第九(攝般若第二會六八卷眾德品至七八卷空性品)
(丁三)廣釋法身分二。(戊一)身建立。(戊二)事業。初又分四。(己一)自性身。(己二)智法身。(己三)受用身。(己四)勝應身。今初。
sarvākārāṃ viśuddhiṃ ye dharmāḥ prāptā nirāsravāḥ /
svābhāvikomuneḥ kāyasteśāṃ prakṛtilakṣaṇaḥ // Abhs_8.1 //
能仁自性身。得諸無漏法。一切種清淨。彼自性為相。   
The Sage's Own-being Body has for its mark the essential nature of those dharmas without outflows that have reached complete purity. [Ornament 8.1]
具二清淨之究竟法界。即自性身之相。界限唯在佛地。
佛自性身具三別法。已得念住等二十一聚無漏法故具足差別。二障及習氣畢竟清淨故離繫差別。無漏智之自性以真空為相故自性差別。此後二差別即離垢清淨之自性身與自性清淨之自性身。
(己二)智法身分三。(庚一)正義。(庚二)差別。(庚三)斷諍。今初。
bodhipakṣāpramāṇāni vimokṣā anūpurvaśaḥ /
navātmikā samāpattiḥ kṛtsnaṃ daśavidhātmikam // Abhs_8.2 //
abhibhvāyatanānyaṣṭaprakārāṇi prabhedataḥ /
araṇā praṇidhijñānamabhijñāḥ pratisaṃvidaḥ // Abhs_8.3 //
sarvākārāścatasno 'thaśuddhayo vaśitā daśa //
balāni daśa catvāri vaiśāradyānyārakṣaṇam // Abhs_8.4 //
trividhaṃ smṛtyupasthānaṃ tridhāsaṃmoṣadharmatā /
vāsanāyāḥ samuddhāto mahati karūṇā jane // Abhs_8.5 //
āveṇikā munereva dharmā ye 'ṣṭādaśeritāḥ /
sarvākārajñatā ceti dharmakāyo 'bhidhīyate // Abhs_8.6 //
順菩提分法。無量及解脫。九次第等至。十徧處自體。
最為殊勝處。差別有八種。無諍與願智。神通無障解。
四一切清淨。十自在十力。四種無所畏。及三種不護。   
並三種念住。無忘失法性。永害諸隨眠。大悲諸眾生。
唯佛不共法。說有十八種。及一切相智。說名為法身。   
They say the Dharma Body is the dharmas in the wings of enlightenment, immeasurables, deliverances, sequence of nine meditative absorptions, ten complete [immersions] (krtsna, P. kasina), the stations (dyatana) of mastery divided into eight kinds, [samâdhi through which there is] no- war (aranã), knowledge from prayer, direct clairvoyant knowledges, analytic knowledges, the four kinds of total purity, ten controls, ten powers, four self-confidences, the absence of [faults] you conceal, threefold application of mindfulness, a state that in its true dharmic nature does not forget, the destruction of residual impressions, great compassion for beings, the unentangled dharmas of just the Sage proclaimed as eighteen, and the knowledge of all aspects. [Ornament 8.2-6]
現證發心等十法之究竟智。即智法身之相。界限唯在佛地。又現見如所有性盡所有性之究竟智。亦是智法身之相。此智法身分二十一聚。第一聚謂三十七菩提分法。第二聚謂慈等四無量心。第三聚有色觀色等八解脫。第四聚謂九次第等至。此等如前已說。第五聚謂十徧處。增上緣依止靜慮所緣緣為地水火風四大種及青黃赤白四大種所造並空識二境。令其如欲徧一切處世間定慧相應之十種等至也。所餘諸處不立為徧處者。以諸根不能向外展。聲處不能相續。香味二處色界無故。徧者謂相續普徧開展義。第六聚八勝處。謂內有色想外觀色多勝處及少勝處。內無色想外觀色多勝處及少勝處。此四是形色勝處。青勝處。黃勝處。赤勝處。白勝處。此四是顯色勝處。由此形顯諸勝處。發生奢摩他勝知與毘鉢舍那勝見之定慧相應也。前四勝處從初二解脫因生。後四勝處從淨解脫因生。第七聚謂無諍。由佛無諍三摩地力能令眾生有拔除煩惱之功能也。第八聚謂願智。乃至生死未空隨願成辦眾生義利也。第九聚謂六神通。第十聚謂四無礙解。如前已說。第十一聚謂四一切種清淨。所依身清淨。所緣受用清淨。心三摩地清淨。智清淨。是為究竟四清淨。第十二聚謂十自在。能住壽一刧名壽自在。於無數三摩地獲得自在名心自在。已得虛空藏定名資具自在。開示一切工巧藝術等事業名事業自在。能隨願而受生名生自在。能現佛身充滿一切世界名勝解自在。成就無數調伏眾生大願名願自在。能於一時頓現無量神變調伏眾生名神通自在。獲得殊勝四無礙解名智自在。如欲能演十二分教名法自在。第十三聚謂十力。第十四聚謂四無畏。如前已說。第十五聚謂三不護。如來身語意行究竟清淨故。不恐他知三業邪行而護過失也。第十六聚謂三念住。佛說法時於善聽者不起貪心。於不善聽者不起瞋心。於間雜者不起二心。唯念住於捨也。第十七聚謂不忘失法。利益有情不越時也。第十八聚謂永害隨眠。永斷煩惱所知二障之習氣種子也。第十九聚謂大悲心。晝夜六時以饒益心恒觀一切眾生誰已成熟。誰未成熟。誰成增上生器。誰成決定勝器。第二十聚謂佛十八不共法。如前已說。第二十一聚。謂一切相智。及字亦攝究竟道相智。一切智。如是二十一聚無漏智。即說名智法身也。
(庚二)差別。
śravakasyāraṇādṛṣṭernṛkleśaparihāritā /
tatkleśasrotaucChittyai grāmādiṣu jināraṇā // Abhs_8.7 //
anābhogamanāsaṅmavyāghātaṃ sadā sthitam /
sarvapraśnāpanudvauddhaṃ praṇidhijñānamiṣyate // Abhs_8.8 //
聲聞無諍定。離見者煩惱。佛無諍永斷。聚落等煩惱。   
佛所有願智。任運無礙著。無障礙常住。普答一切問。   
[Meditative stabilization through which there is] no war stops cankers in persons who see a Listener. A Victor's [meditative stabilization through which there is] no war is for cutting the stream of their cankers when they are in towns and so on. [Ornament 8.7]
They assert that the Buddha's knowledge from prayer is spontaneous, unattached, unimpeded, constantly abiding, and answers all questions. [Ornament 8.8]
如來無諍三摩地勝出聲聞等之無諍三摩地。以聲聞之無諍三摩地。唯斷自身為眾生作生煩惱之所緣緣。佛之無諍三摩地。謂入聚落等時能盡斷除見自眾生身中之煩惱故。又如來願智勝出聲聞等之願智。佛者無少功用相故任運而轉。無執著故不貪著色等。永斷二障故於一切所知智無障礙。乃至生死未空。三摩地作用安住故恒常而住。由得四無礙解故能普答一切問。聲聞等之願智則不能爾。
(庚三)斷諍分二。(辛一)於法身常住斷諍。(辛二)於徧常斷諍。今初。
paripākaṃ gate hetau yasya yasya yadā yadā /
hitaṃ bhavati kartavyaṃ prathate tasya tasya saḥ // Abhs_8.9 //
varṣatyapi hi parjanye naiva bījaṃ prarohati /
samutpāde 'pi buddhānāṃ nābhavyo bhadramaśrute // Abhs_8.10 //
若善因成熟。於彼彼所化。爾時能饒益。即於彼彼現。   
如天雖降雨。種壞不發芽。諸佛雖出世。無根不獲善。   
It manifests itself (prathate) whenever its help is needed, to whomever needs it, when the cause has come to maturity. The Rain god (parjanya) may rain, but a rotten seed will never sprout; the Buddhas arise, but the unfortunate do not gain the auspicious state. [Ornament 8.9-10]
若佛現身饒益有情者。須彼有情已集善根。要由值遇善知識等宿植善根。遇佛等之因勢力成熟。於彼彼所化彼時彼處現身說法能有利益。乃於彼彼所化現身說法故。於未集資糧之有情。則不如是現。由彼眾生業障障蔽。不具現佛之因故。諸佛世尊雖出世間。亦有一類眾生不獲聞法等善根。以彼等無親見佛之善根故。譬如天雖降雨。然燋爛之種不發青芽也。
(辛二)於徧常斷諍。
iti kāritravaipulyāt buddho vyāpī nirūcyate /
akṣayatvācca tasyaiva nitya ityapi kathyate // Abhs_8.11 //
如是事廣大。故說佛為徧。即此無盡故。亦可說為常。   
Thus a Buddha is described as “all-pervading” because his work expands so far, and as “eternal” because it does not finish. [Ornament 8.11]
諸佛世尊可說為徧。如上所說若有眾生調伏時至。則一切時處現身說法作廣大利他事故。事業相續亦可說為常。乃至生死未終安住利他時無盡故。
(己二)受用身分二。(庚一)略標行相。(庚二)廣釋功德。今初。
dvātriṃśallakṣaṇāśītivyañjanātmā munerayam /
sāṃbhogiko mataḥ kāyo mahāyānopabhogataḥ // Abhs_8.12 //
許三十二相。八十隨好性。受用大乘故。名佛受用身。   
They consider this form (ãtman) of the Sage with the thirty- two marks and eighty minor signs the Enjoyment Body, because it enjoys the Mahãyâna. [Ornament 8.12]
具足五種決定之究竟色身。是受用身相。界限唯在佛地。五決定者。謂處決定。唯住色究竟天宮。身決定唯是相好圓明莊嚴之身。眾決定唯聖菩薩之所圍繞。法決定唯說大乘之法。時決定乃至生死未空而住。三十二相。八十隨好為性之能仁色身。許為圓滿受用身。圓滿受用大乘法等五種決定所別之身故。
(庚二)廣釋功德分二。(辛一)釋相。(辛二)釋隨好。今初。
cakrāṅkahastaḥ krākurmapādo jālāvāddhāṅgulipāṇipādaḥ /
karau sapādau tarūṇau mṛdū ca mamutsadaiḥ saptabhirāśrayo 'sya // Abhs_8.13 //
dīrghāṅgulirvyāyatapārṣṇigātraṃ prājyaṃ tvṛjucChaṅkhapadordhvaromā /
eṇeyajaṅghaśca paṭūrūbāhuḥ kośāvanaddhottamabastiguhyaḥ // Abhs_8.14 //
suvarṇavarṇḥ pratanucChaviśca pradakṣiṇaikaikasujātromā /
ūūrṇāṅkitāsyo haripūrvakāyaḥ skandhau vṛtāvasya citāntarāṃsaḥ // Abhs_8.15 //
hīno rasaḥ khyāti rasottamo 'sya nyagrodhavanmāṇḍalatulyamūrtiḥ /
uṣīṣamūrdhā pṛthucārūjihvo brahmasvaraḥ siṃhahanuḥ suśuklāḥ // Abhs_8.16 //
tulyāḥ pramāṇe 'viralāsca dantā anyūnasaṃkhyā daśikāścatasraḥ /
nīlekśaṇe govṛṣapakṣmanetro dvātriṃśadetāni hi lakṣaṇāni // Abhs_8.17 //
yasya yasyātra yo heturlakṣaṇasya prasādhakaḥ /
tasya tasya prapūryāyaṃ samudāgamalakṣaṇaḥ // Abhs_8.18 //
gurūṇāmanuyānādirdṛḍhatā saṃvaraṃ prati /
saṃgrahāsevanaṃ dānaṃ praṇitasya ca vastunaḥ // Abhs_8.19 //
vadhyamokṣasamādānāṃ vivR6iddhiḥ kuśalasya ca /
ityādiko yathāsutraṃ heturlakṣaṇasādhakaḥ // Abhs_8.20 //
tāmrāḥ snigdhāśca tuṅgāśca nakhā aṅgulayo muneḥ /
vṛttāścitānupūrvāśca guḍhā nirgranthyaḥ śirāḥ // Abhs_8.21 //
guḍhau gulphau samau pādau siṃhebhadvijagopateḥ /
vikrāntaṃ dakṣiṇaṃ cārūgamanamṛjuvṛttatā // Abhs_8.22 //
手足輪相具。足底如龜腹。手足指網連。柔輭極細嫩。
身七處充滿。手足指纖長。跟廣身洪直。足膝骨不突。
諸毛皆上靡。腨如瑿泥耶。雙臂形長妙。陰藏密第一。   
皮金色細薄。孔一毛右旋。眉間毫相嚴。上身如獅子。
髆圓實項豐。非勝現勝味。身量縱橫等。譬諾瞿陀樹。
頂肉髻圓顯。舌廣長梵音。兩頰如獅王。齒潔白平齊。   
諸齒極細密。數量滿四十。紺目牛王睫。妙相三十二。
此中此此相。所有能生因。由彼彼圓滿。能感此諸相。
迎送師長等。正受堅固住。習近四攝事。布施妙資財。   
救放所殺生。增長受善等。是能生因相。如經所宣說。   
There are wheel-lines on his hands and feet, he is turtle- footed, webs join the fingers on his hands and feet, his feet and hands are tender and soft, his body declares its promi- nence in seven ways, and his toes and fingers are long. He has full heels, legs big and straight, smooth and rounded from the feet up, hairs pointing upwards, [920] with calves like the Aineya's [a special black antelope]. His arms can [reach down past] his thighs, a magnificent one is cocooned away below. Golden in color, he has extremely fine skin, and each separate body hair grows beautifully, curling to the right, an úrnã la soft, long, fine, coiled white hair between his eyebrows] marks his face. His upper body [stomach and chest] is like a lion's, his shoulders go right around [seamlessly incorporating his neck], filled between the collar bones, an apparent bad taste is excellent for him.” His body is equi-dimensional, like a fig (nyagrodha) tree, the top of his head [has] a [naturally formed] turban [of hair] (usnisa), he has a delightfully wide tongue, a Brahmã-like voice, jaws like a lion's, with the full count of forty very white teeth, even in size and without gaps, and his eyes are dark, with eye-lashes like a cow and a bull. These are the thirty-two marks. Here [a Tathãgata] comes into full possession of the marks when the cause that establishes any one of them is fully completed. The causes that accomplish the marks are these, according to the Súitra: following after gurus, firmness with regard to the restraints, cultivation of the four ways of gathering disciples, the gift of sublime things, freedom from murder, undertaking the wholesome, its growth and so on. [Ornament 8.13-20]
由昔於有學道時極善迎送師長等故感得能仁手足具足輪相。由昔正受律儀堅固安住故感得足下平整如龜腹狀。由昔修習四攝事故感得手足指間縵網相連猶如鵝王。由昔布施善妙食物等故感得手足柔輭細嫩。由昔布施善妙飲物等故感得佛身手足四背（漢文經謂掌）雙肩及頸七處充滿。由昔救脫被殺被縛被打有情故感得手足諸指纖長可愛。由昔饒益他活命故感得足跟寬廣。由昔離殺生故感得佛身洪直。由昔正受布施等善法故感得足踝膝骨皆不突現。由昔自所行善轉增長他故感得諸毛皆悉上靡。由昔將醫方明工巧明等傳授他故感得雙腨漸次細圓如瑿泥耶腨。由昔不捨諸來求財者故感得雙臂長妙。由昔安立一切有情於梵行律儀。及善防護秘密語故。感得陰相藏密最為第一。由昔施他妙敷具故感得皮如金色清淨鮮明。由昔施他勝宮殿故感得身皮細薄潤滑。由昔遠離憒鬧散亂等故感得一一毛孔唯一毛生皆向右旋。由昔敬承一切眾生及師長等。亦令他敬事故。感得眉間毫相莊嚴。量如橄欖核許形如銀管。潔白輭柔。展長三肘。縮即右旋毫端上靡。由昔未曾輕毀他故感得上身猶如獅子。由昔隨順他善說故感得臂髆圓實。由昔施他醫藥等故感得雙肩之中項部極善豐滿。由昔承事眾生作看病人等故感得於非上味中亦得上味。由昔建造園林等故感得身量與弓相等如諾瞿陀樹。由昔施他寺院等故感得頂上烏瑟尼沙高顯周圓。由昔三無數刧說和愛語等故感得舌相薄淨廣長如紅蓮色。由昔一音為一切世界有情宣說正法故感得成就五支梵音。由昔遠離綺語過故感得兩頰如獅子王。由昔承事稱讚一切眾生故感得齒潔白相。由昔遠離邪命正命清淨故感得齒平齊相。由昔修諦實語故感得齒細密相。由昔遠離離間語故感得整四十齒。由昔視一切眾生如一子故感得眼如紺青寶相。由昔視一切眾生無貪瞋故感得兩眼上下睫毛不相雜亂猶如牛王。此等即是三十二相。能仁圓滿報身定能感得此三十二相。謂由能感此此諸相之彼彼因。皆圓滿故。迎送師長等因。隨各各相時已廣宣說。此等名為相者。由誰具足此相即能表現彼是大丈夫故。
(辛二)隨好。
mṛṣṭānupūrte medhyamṛdutve śuddhagātratā /
pūrṇavyañjanatā cārupṛthumaṇḍalagāratā // Abhs_8.23 //
samakramatvaṃ śuddhatvaṃ netrayoḥ sukumāratā /
adīnossadagātratve susaṃhatanagātratā // Abhs_8.24 //
suvibhaktāṅgatā dhvāntapradhvastālokaśuddhatā /
vṛttamṛṣṭākṣāmakukṣitāśca gabhiratā // Abhs_8.25 //
dakṣiṇāvartatā nābheḥ samantaddarśanīyatā /
samācāraḥ śuciḥ kālatilakāpagatā tanuḥ // Abhs_8.26 //
karau tulamṛdūsnigdhagambhīrāyatalekhatā /
nātyāyataṃ vaco bimbapratibimbopamauṣṭhatā // Abhs_8.27 //
mṛdvī tanvī ca raktā ca jihvā jimūtaghoṣatā /
cārūmañjasvaro daṃṣṭrā vṛttāstīkṣṇāḥ sitāḥ samāḥ // Abhs_8.28 //
anupurvī gatāstuṅgā nāsikā paraṃ śuciḥ /
viśale nayane pakṣmacitaṃ padmadalākṣitā // Abhs_8.29 //
āyataślakṣṇasusnigdhasamaromnau bhruvau bhujau /
pīnāyatau samau karṇāvupaghātavivarjitau // Abhs_8.30 //
lalāṭamaparimlānaṃ prṛthupūrṇottamāṅgatā /
bhramarābhāścitāḥ ślakṣṇā asaṃlulitamūrtayaḥ // Abhs_8.31 //
keśā aparuṣāḥ puṃsāṃ saurabhyānyapahāriṇaḥ /
śrīvatsaḥ svastikaṃ ceti buddhānuvyañjanaṃ matam // Abhs_8.32 //
karoti yena citrāṇi hitāni jagataḥ samam /
ā bhavātso 'nupacChinnaḥ kayo nairmāṇiko muneḥ // Abhs_8.33 //
tathā karmāpyanucChinnamasyāsaṃsāramiṣyate /
gatīnāṃ śamanaṃ karma saṃgrahe ca caturvidhe // Abhs_8.34 //
佛爪赤銅色。潤澤高諸指。圓滿而纖長。脈不現無結。
踝隱足平隱。行步如獅象。鵝牛王右旋。妙直進堅密。
光潔身相稱。潔淨軟清淨。眾相皆圓滿。身廣大微妙。
步庠序雙目。清淨身細嫩。身無怯充實。其身善策勵。
支節善開展。顧視淨無翳。身圓而相稱。無歪身平整。
臍深臍右旋。為眾所樂見。行淨身無疣。無諸黑黶點。   
手軟如木棉。手文明深長。面門不太長。唇紅如頻婆。
舌柔軟微薄。赤紅發雷音。語美妙牙圓。鋒利白平齊。
漸細鼻高修。清淨最第一。眼廣眼睫密。猶如蓮華葉。
眉修長細軟。潤澤毛齊整。手長滿耳齊。耳輪無過失。
額部善分展。開廣頂周圓。髮紺青如蜂。稠密軟不亂。
不澀出妙香。能奪眾生意。德紋相吉祥。是為佛隨好。
A Sage's nails are copper-colored, moistened, and high [not sunken]; toes and fingers are rounded, compact, and taper- ing; and the veins [on the hands of Sages] do not show and are free from knots. Their ankle bones do not show; their two feet are the same [size]; they walk with the stride of a lion, elephant, swan, and bull, [922] keeping [things worthy of respect] to the right, elegantly, and upright. [The body] that conveys them (gatra) is attractive, smooth, gradual, [i.e., speeds up when others can keep up], clean, soft, and pure. The minor signs are complete [on it]. All their limbs in harmony (mandala-gãtra) come across as large and beautiful. They walk at an even pace. They are pure for the eyes [that see them]. They carry themselves (gátra) like a youthful [prince], without slouching, erect, and compact, with well- proportioned limbs, the pure light [from their bodies] dis- pelling the darkness. Their bellies are round, smooth, un- marred, undamaged, and non-emaciated, with the navel deep and swirling to the right. From all sides they are beautiful to behold, their habits clean. With a body free from black moles; hands soft like cotton-wool with lines that are moistened, deep, and long; a mouth not too wide; lips like (pratibimba) the [red] bimba [berry], and a supple, slender, and red tongue, they sound like a rumble of thunder, with a voice that is sweet and soft. They have eye-teeth that are tubular, sharp, very white, equal [in size], and tapering; a prominent, supremely unsullied nose, wide-spaced eyes, thick eye-lashes, lotus-petal-like eyes, and eye-brows that extend a long way, are smooth, quite moistened [and glossyl, with hairs of equal length. With ear-lobes (bhuja) that are long and full, two ears, equal in size and unimpaired [of hearing], and an unwrinkled, broad forehead their supreme part [i.e., head] is well filled, [i.e., large] with hair like black bees, thick, smooth, undisturbed, not spikey, and with a fragrant smell that captivates men. [The Lord] asserts that these, and the srivatsa and svastika, are the minor marks of a Buddha. [Ornament 8.21-32]
The Emanations Body of the Sage is the one that works impartially to benefit the world in various ways until the end of existence. [Ornament 8.33]
佛受用身有八十隨好。由於一切諸行離貪愛究竟故感得能仁爪如赤銅色鮮紅光明。由於一切有情增上利益意樂到究竟故爪色潤澤。由於上等族姓生故爪甲高起。由行境無罪故諸指圓形。由集善根究竟故諸指豐滿。由漸次修三種智德故指漸細長。由昔善護十不善業道及邪命故筋脈不現。由已解釋煩惱結故筋脈無結。由能了知甚深密義踝骨不現。由從生死等難可行處度諸眾生故足無不平。由善巧映覆人故行步如獅子。由善巧映覆龍故行步如象王。由善巧騰空故行步如鵝王。由善引有情至安樂處故行步如牛王。由順繞路而行故回身右旋。由行步善巧端莊故行步善妙。由心常無曲屈故行步直進。由稱讚他功德故身盤緊密。由不染著諸惡法故其身光潔。由說稱機法故身次第相稱。由行清淨故身最潔淨。由心具大悲故身柔妙。由意垢清淨故身善清淨。由法毘奈耶圓滿故眾相圓滿。為他說廣妙功德圓滿故身廣大微妙。於一切有情心平等故行步安庠平等。由說清淨法故雙目清淨無翳。由說易解法故身極細嫩。由於難行處心不退故身容無怯弱。由修善根勝出一切世間故身最充實。由盡後有故身善策勵。由善分別緣起順逆故支節善開展。由說清淨法義故顧視清淨無翳。由弟子戒圓滿故其身圓滿。由未染著生死過故身部相稱。由摧伏我慢故身無歪倒。由說無盡法故身相平整無諸高下。由通達甚深法故臍底深妙。由弟子受持順自之教授故臍紋右旋。由諸徒眾行端嚴故威儀端莊眾所樂見。由意淨故三業行淨。由於非時不說法毘奈耶故身無疣贅及諸黶點。由說身等安樂法故雙手柔輭如覩羅棉。由得光明大沙門故手文光明。由住甚深法故手文甚深。由數數說真淨法故手文長直。由為眾生宣說眾多學處故面門不太長。由通達一切世間猶如影像故唇紅如頻婆果。由柔和語調伏眾生故舌極柔輭。由說眾多功德正理故舌極微薄。由所說法毘奈耶諸著我我所之凡夫難測度故舌赤紅色。由無一切怖畏故語具雷音。由說和愛語故音韻美妙。防護三有結使故四牙圓整。調伏難調故四牙鋒利。降伏煩惱法毘奈耶最潔白故四牙潔白。安住通達生死湼槃平等地故四牙相齊。漸說三乘現觀故四牙漸細。安住方便所持勝慧故鼻相高修。具足眾生信仰淨行故鼻清淨。由說廣大法故眼目寬廣。由度眾生出生死故眼睫厚密。能令眾生歡喜稱讚故眼目青白分明圓滿如蓮華葉。由常時回顧諸有情故雙眉修長。由善巧和緩調伏非以五火炙身等故眉毛細輭。意為善故雙眉潤澤。徧見貪等過患故眉毛齊整。由遮遣有情損害故手長圓滿。由戰勝貪等故兩耳相齊。令諸有情相續不壞故耳根不壞。不由邊執見等擾動心故額部與髮際極善分展。由摧壞一切邪說故額部開展寬大。由圓滿勝願故頂圓如蓋。由於色等斷除貪愛故髮紺青色如蜂。徧盡見修所斷隨眠故頭髮稠密。由說聖教妙慧徧知故頭髮柔輭。由意不為貪等亂故頭髮不亂。常時不說粗惡語故髮不粗澀。由於三寶前散布妙花故髮出妙香奪眾生意。手足拇指有德紋相猶如金剛。手足掌中有四方吉祥紋。其外無名指等有七紋右旋而善莊嚴。此八十種名佛隨好者。由身外現功德相表內心功德故。
(己四)勝應身。
niveśanaṃ sasaṃkleśe vyavadānāvabodhane /
sattvānāmarthayāthātmye ṣaṭsu pāramitāsu ca // Abhs_8.35 //
若乃至三有。於眾生平等。作種種利益。佛化身無斷。   
不具足五種決定所顯之究竟色身。是化身相。此分生化身。巧化身。勝應身之三。例如釋迦世尊。初如為天子時。次如現乾闥婆王時。三如釋迦能仁也。又生化身亦現為禽獸河橋樹木等。
若有乃至三有未空。於淨不淨眾生。同時而作增上生決定勝等種種利益之身。即能仁佛世尊之化身。以是不具五種決定所顯之究竟色身故。佛作事業亦常無間斷。乃至生死未空於一切世界事業相續無斷故。
(戊二)事業。
buddhamārge prakṛtyaivaśunyatāyāṃ dvayakṣaye /
saṃkete 'nupalambhe ca paripāke ca hehinām // Abhs_8.36 //
bodhisattvasya mārge 'bhiniveśasya nivāraṇe /
bodhiprāptu jinakṣetraviśuddhau niyatiṃ prati // Abhs_8.37 //
aprameye ca sattvarthe buddhasevādike guṇe /
bodheraṅgeṣvanāśe ca karmaṇāṃ satyadarśane // Abhs_8.38 //
viparyāsaprahāṇe ca tadavastukatānaye /
vyavadāne sasaṃbhāre saṃskṛtāsaṃskṛte prati // Abhs_8.39 //
vyatibhedāparijñāne virnāṇe ca niveśanam /
dharmakāyasya karmedaṃ saptavimśatidhā matam // Abhs_8.40 //
// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre
dharmakāyādhikāro 'ṣṭamaḥ //
如是盡生死。此事業無斷。諸趣寂滅業。安立四攝事。
令知諸雜染。及知諸清淨。有情如證義。六波羅蜜多。
佛道自性空。盡滅二戲論。假名無所得。成熟諸有情。   
及立菩薩道。遣除諸執著。得菩提嚴淨。佛土及決定。
無量有情利。親近佛等德。菩提分諸業。不失壞見諦。
遠離諸顛倒。無彼根本理。清淨及資糧。有為與無為。   
悉不知有異。安立大湼槃。許法身事業。有二十七種。   
Similarly, [the Lord] also asserts that its work goes on with- outinterruption until the end of samsãra. He asserts twenty- seven types of Dharma Body work: the work of relieving life-forms, and of entering into the four [ways of] gathering  [trainees], understanding defilement and purification, the true nature of the welfare of beings, six perfections, path of a Buddha, emptiness of even an essential nature, the end of duality, conventional symbol, [knowledge] that takes noth- ing as a basis, maturing beings, the Bodhisattva's path, preventing settling, the attainment of enlightenment, and purification of a Victor's field; entering into certainty, the immeasurable welfare of beings, the quality (guna) [that comes from] serving the Buddhas and so on, the limbs of enlightenment, the inexorable workings of cause and effect (anase karmanâm), the vision of the truths, elimination of errors, axiom (naya) that they are groundless, purification, accumulation, the absence of the comprehension of the con- ditioned and unconditioned as different, and the work of entering into nirvâna. [Ornament 8.34cd-40]
如前所說智法身不間斷故如是乃至盡其生死此法身事業亦不間斷。以如是不間斷之資糧因已達究竟故。此事業者謂安立眾生於意樂圓滿。以令發求諸趣安樂及解脫寂靜之意樂故。又安立他於成熟加行。以令了知布施愛語利行同事四攝事故。又安立他令知四諦之正見。以令他了知雜染因果之苦集二諦為所捨。清淨因果滅道二諦為所取故。此三是安立於資糧道。又安立他自利意樂圓滿。以令有情了知如自所證之真實義故。又安立他於自成熟加行。以令圓滿六度行故。又安立他於俱利行。以令往趣佛地十善道故。又安立他於清淨見。令以世間修所成慧通達勝義自性空故。此四安立於加行道。又安立他於見道。令諸眾生親證盡滅二取戲論之空性故。又安立他於修道中第二地第三地者。由令了知彼二地所攝諸法皆唯假名安立於尸羅安忍故。安立於第四地第五地第六地者。由令第四地了知菩提分慧。第五地了知四聖諦慧。第六地了知緣起慧中。皆知一切諸法勝義無所得故。安立於第七地者。令以彼地所攝方便善巧波羅蜜多成熟諸有情故。安立於八地中。初安立於了知三道之道相智者。安立於彼地所攝菩薩道表示之三道道相智故。第二安立於實執寂靜者。安立於遣除現行實執故。第三安立於假名佛寶者。安立令得名佛寶之菩提故。第四安立嚴淨佛土加行者。安立於嚴淨佛土故。安立於九地中。初安立於自定成佛者。安立決定成佛不墮小乘故。第二安立令成熟他者。安立令作地上所攝無量有情義利故。安立第十地中。初安立親近善知識者。安立令修彼地所攝親近無數諸佛為善知識等功德故。第二安立智德增長中。安立令得菩提分者。安立令圓滿菩提分善故。安立業不失壞者。安立令知諸業無失壞不欺誑故。安立令知四諦者。令現見四諦故。安立令遠離顛倒者。令永遠離常樂我淨等四顛倒故。安立令知無彼所依之根本者。安立於無實執生諸顛倒之根本故。安立圓滿清淨者。安立圓滿證得平等性之清淨故。安立資糧圓滿者。令圓滿無上菩提之二資糧故。安立令知生死湼槃平等者。令現知生死有為與湼槃無為於勝義中全無異故。又安立於道果者。安立於究竟所得無住大湼槃故。如上所說即是所許二十七種法身事業也。
攝品第十
(乙三)釋餘略義分二。(丙一)攝為六義。(丙二)攝為三義。今初。
lakṣaṇaṃ tatprayogastatprakarṣastadanukramaḥ /
tanniṣṭā tadvipākascotyanyaḥ ṣeḍhārthasaṃgrahaḥ // 1 //
相及彼加行。彼極彼漸次。彼竟彼異熟。餘六種略義。   
There is also another summary into six topics: mark, its prac- tice, its limit, its stages, its perfection, and its maturation. [Ornament 9.1]
如是為樂廣者已開八門廣說。次為樂中者除前八門當知說餘六種略義。謂三智自性之相。修彼三智行相之圓滿相加行。修三智相最極之頂加行。三智行相一串次第修習時之漸次加行。修三智加行究竟時之剎那加行。三智之異熟果法身也。
(丙二)攝為三義。
viṣayastritayo hetuḥ prayogaścaturātmakaḥ /
dharmakāyaḥ phalaṃ karmetyanyastredhārthasaṃgrahaḥ // 2 //
abhisamayālaṅkāraṃ nāma prajñāpāramitopadeśaśāstraṃ samāptam //
kṛtirāryamaitreyanāthasya //
初境有三種。因四加行性。法身事業果。餘三種略義。
There is another summary into three topics: three objects [the three knowledges], four practices that are the cause, and the result Dharma Body [with its] work. [Ornament 9.2]   
如是為樂中者已開六門宣說。次為樂略者當攝為三門宣說。謂三智是修加行之境。四加行是彼究竟三智之因。法身及事業是加行之果。此境行果三門。即離前二另說餘門也。
(甲三)論後義。其造論者。謂此般若波羅蜜多教授現觀莊嚴論。是成就究竟大悲大智現住覩史多天一生補處彌勒菩薩所造。由梵譯藏者謂天竺明本光論師與吉祥積譯師繙譯校對。後又經天竺大德無死論師與具慧譯師重譯校閱善為決擇也。
謹依先覺論。摘譯少分義。歸命慈氏尊。加持成佛事。