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
調伏諸天故，放光令隱闇。境決定、普遍，本性及事業。
dhyāmīkaraṇatā bhābhir devānāṃ yogyatāṃ prati /
viṣayo niyato vyāptiḥ svabhāvas tasya karma ca // Abhs_2.1 //
[ 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。
1-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。
2-次明道相智，唯發菩提心者，乃生起故，境各別決定。
3-總謂一切有情，皆可生道相智，故云普遍。
4-不求斷自身欲有諸漏為本性。
5-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
道相智理中，由諸四聖諦，行相不可得，當知聲聞道。
caturṇamāryasatyānāmākārānupalambhataḥ /
śrāvakāṇāmayaṃ mārgo jñeyo mārgajñatānaye // Abhs_2.2 //
[ 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。
1-道相智理者，即此品中四聖諦上，無常等十六行相。
2-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。
3-四諦無常等十六行相者，
3.1-4-
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。
3.5-8-
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。
3.9-12-
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。
3.13-16-
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
聖聲聞道中，由色等空故，空無別為煖。
rūpādiskandhaśūnyatvācchūnyatānāmabhedataḥ / uṣmāṇaḥ
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 ]
了知聖聲聞道之道相智因，有四順決擇分：
1-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。
由彼無所得，許為至頂位。
anupalambhena teṣāṃ murdhagataṃ matam // Abhs_2.3 //
[ When he says Bodhisattvas] do not make anything into a basis he is thinking about their being at the peak . [ Ornament 2.3cd ]
2-通達色等，勝義無所得慧所攝持之加行道，即頂位。
忍位於色等，破住常等理。
kṣāntayas teṣu nityādiyogasthānaniṣedhataḥ /
When he prohibits them taking their stand on them as permanent and so on [ he is talking about ] the forbearances . [ Ornament 2.4ab]
3-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。
依於十地等，由廣說無住，即名第一法。
daśa bhūmīḥ samārabhya vistarāsthānadeśanat // Abhs_2.4 //
agradharmagataṃ proktamāryaśrāvakavartmani /
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 ]
4-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。
由佛以現智，不見諸法故。
tat kasya hetor buddhena buddhvā dharmāsamīkṣaṇāt // Abhs_2.5 //
And why ? Because when Buddhas are enlightened they do not look for dharmas . [Ornament 2.5cd ]
何故如是十地勝義無耶？謂十地是無。
1-以佛世尊現知一切法，於勝義中不見有十地故。
2-若爾，此處之加行道與第一品所說之加行道，有重複失。
3-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
自覺自證故，亦不依他教，是故當宣說，麟喻智甚深。
paropadeśavaiyarthyaṃ svayaṃbodhāt svayaṃbhuvām /
gambhīratā ca jñānasya khaḍgānāmabhidhīyate // Abhs_2.6 //
[ 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。
1-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。
2-其亦字者，表於彼時，自亦不用言語為他說法。
3-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
若誰於何義？欲聞如何說？於彼、彼彼義，無聲如是現。
śuśrūṣā yasya yasyārthe yatra yatra yathā yathā /
sa so 'rthaḥ khyātyaśabdo 'pi tasya tasya tathā tathā // Abhs_2.7 //
[ Buddhas ] demonstrate in whatever way necessary , even without words , any topic anyone wants to learn in whatever way they have to . [ Ornament 2.7 ]
1-獨覺無聲云何說法耶？如是說法無違。
2-若有誰等所化有情，於何等義，欲聞如何行相言說？
3-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
遠所取分別，未離能取故，當知由所依，攝為麟喻道。
grahyārthakalpanāhānādgrāhakasyāprahāṇataḥ /
ādhārataśca vijñeyaḥ khaḍgamārgasya saṃgrahaḥ // Abhs_2.8 //
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：
1-謂遠離色等外境所取分別。
2-未能遠離內識，能取實執分別。
3-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
開闡假法性，無違相為煖。
prajñapteravirodhena dharmatāsūcanākṛtiḥ /
[ Where Subhūti] indicates the true nature of dharmas without obstructing the concept it is the warmed [ aid to penetration ] aspect . [ Ornament 2.9ab]
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。
頂由達色等，無減等所顯。
uṣmagam mūrdhagaṃ rūpādyahānādiprabhāvitam // Abhs_2.9 //
[ Where he] explains that form does not decrease and so on is the peaked . [ Ornament 2.9cd ]
頂位，是由通達色等，勝義無減等所顯。
忍由內空等，不執色等故。
adyātmaśūnyatādyābhī rūpāderaparigrahāt /
[ Where he says ] the emptiness of a subject and so forth do not appropriate form and so forth is the forbearance . [ Ornament 2.10ab ]
忍位，由通達內空等故，了知色等，勝義不可執。
色等無生等，相為第一法。
kṣāntiḥ rūpādyanutpādādyākārairagradharmatā // Abhs_2.10 //
And with the aspects of nonproduction and so forth of form , etc. , [ he indicates ] the highest true nature of dharmas Ornament [2.10cd ]
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
由諦與諦上，忍、智四剎那，說此道相智，見道具功德。
kṣāntijñānakṣaṇaiḥ satyasatyaṃ prati caturvidhaiḥ /
mārgajñatāyāṃ dṛṅmārgaḥ sānuśaṃso 'yam ucyate // Abhs_2.11 //
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
真如與諸智，無互能、所依，故不許差別，廣大、無能量。
ādhārādheyatābhāvāttathatābuddhayormithaḥ /
paryāyeṇānanujñānaṃ mahattā sāpramāṇatā // Abhs_2.12 //
[ 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 ,
道相智所攝之見道中有十六剎那：
1-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。
2-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。
3-現證苦諦，於勝義中無能量之量，是苦類忍。
4-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。
無量、無二邊，住彼於色等，執為佛自性，無取、無捨等，慈等
parimāṇāntatābhāvo rūpāder avadhāraṇam /
tasyāṃ sthitasya buddhatve 'nugrahātyāgatādayaḥ // Abhs_2.13 //
maītryādi
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 ,
5-現證集諦，勝義無常、斷二邊，是集法忍。
6-住彼集法忍之瑜伽師，於色等上，定執佛性實空，即集法智。
7-現知集諦，於勝義中，無取、捨等，即集類忍。
8-修慈、悲等四無量之功德，即集類智。
此是集諦四相。
及空性，證得佛陀性，遍攝諸淨法，除遣諸苦病。
śūnyatā prāptir buddhatvasya parigrahaḥ /
sarvasya vyavadānasya sarvādhivyādhiśātanam // Abhs_2.14 //
[ 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 .
9-現證色等真實空之空性，即滅法忍。
10-所修善根能得佛果，即滅法智。
11-具足遍攝滅類忍中，一切淨法種類功德，即滅類忍。
12-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。
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。
nirvāṇagrāhaśāntatvaṃ buddhebho rakṣaṇādikam /
aprāṇivadhamārabhya sarvākārajñatānaye // Abhs_2.15 //
svayaṃ sthitasya sattvānāṃ sthāpanaṃ
[ 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 ;
13-息滅實執湼槃之戲論，即道法忍。
14-安住道法智之瑜伽師，有為諸佛守護之功德，即道法智。
15-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，廻向大菩提，是道智剎那。
pariṇāmanam /
danādīnāṃ ca saṃbodhāviti mārgajñatākṣaṇāḥ // Abhs_2.16 //
[ 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 ]
16-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
遍息、敬一切、能勝諸煩惱、怨敵不能害、菩提、供養依。
sarvato damanaṃ nāma sarvataḥ kleśanirjayaḥ /
upamakrāviṣahyatvaṃ bodhirādhārapūjyatā // Abhs_2.17 //
[ 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：
1-起上諸道，心得自在，名遍息滅。
2-由摧慢故，恭敬善知識等一切眾生。
3-由不隨煩惱轉故，勝伏貪等諸煩惱。
4-他諸怨敵不能損害。
此四是士用果。
5-自力能辦大菩提果，是等流果。
6-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
勝解謂自利、俱利及利他。
adhimuktistridhā jñeyā svārthā ca svaparārthakā /
parārthikaivetyeṣa ca pratyekaṃ
[ 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 ]
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。
當知此三種，各有下、中、上，別別為三品。
trividheṣyate // Abhs_2.18 // mṛdvī madhyādhimātrā ca
And [ the Lord ] asserts three of each : small , middling , and big . [ Ornament 2.18d - 19a ] .
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。
又以下下等，復各分為三，共二十七種。
mṛdumṛdvādibhedataḥ /
sā punas trividhety evaṃ saptaviṃśatidhā matā // Abhs_2.19 //
[ 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 ]
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
般若波羅蜜，於諸勝解位，由三種、九聚，讚事及稱揚。
stutiḥ stobhaḥ praśaṃsā ca prajñāparamitāṃ prati /
adhimokṣasya mātrāṇāṃ navakais tribhir iṣyate // Abhs_2.20 //
[ 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
殊勝徧廻向，其作用最勝，無所得行相，不顛倒體性。
viśeṣaḥ pariṇāmastu tasya kāritramuttamam /
nopalambhākṛtiś cāsāvaviparyāsalakṣaṇaḥ // Abhs_2.21 //
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] ,
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：
1-謂有勝作用之廻向。
2-於所廻向物，破除實執，無所得行相之廻向。
3-於能廻向心，破除實執，不顛倒體相之廻向。
遠離、佛福品自性念行境，有方便、無相，諸佛所隨喜。
vivikto buddhapuṇyaughasvabhāvasmṛtigocaraḥ /
sopāyaścānimittaśca buddhairabhyanumoditaḥ // Abhs_2.22 //
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 ,
4-於廻向者，破除實執遠離之廻向。
5-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。
6-於六度善法，破執實好惡，名有善巧方便之廻向。
7-破執實三輪，為無相廻向。
8-知名言中，緣起如幻，而緣佛地，名諸佛隨喜廻向。
不繫於三界，下中及上品，是餘三廻向，生大福為性。
traidhātukāprapannaśca pariṇāmo 'paras tridhā /
mṛdur madhyo 'dhimātraś ca mahāpuṇyodayātmakaḥ // Abhs_2.23 //
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 ]
9-於名言中，不廻向為三有之因，名不繫三界廻向。
10-12-餘有下、中、上三品廻向，出生廣大福德為性。
(子三)隨喜修道
由方便、無得，隨喜諸善根，是此中所說，修隨喜作意。
upāyānupalambābhyāṃ śubhamūlānumodanā /
anumode manaskārabhāvaneha vidhīyate // Abhs_2.24 //
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。
1-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。
2-於自、他善根，深修隨喜相應之淨信。
3-即此處所說，大乘有漏隨喜作意修道。
4-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
此自性、殊勝，一切無作行，立法不可得，是大義利性。
svabhāvaḥ śreṣṭhatā tasya sarvasyānabhisaṃskṛtiḥ /
nopalambhena dharmāṇāmarpaṇā ca mahārthatā // Abhs_2.25 //
[ 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：
1-謂此修道自體性，是無倒見色等實性之慧。
2-若不由此慧攝持，布施等餘五度不能成佛，故是殊勝方便。
3-此慧行相，謂知一切法無勝義生，即於一切不起實有作行。
4-即由自性、殊勝等之道，將通達諸法不可得之慧。
5-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
依佛及施等，善巧諸方便，此是勝解因，諸法衰損因。
buddhasevā ca dānādirūpāye yacca kauśalam /
hetavo 'trādhimokṣasya dharmavyasanahetavaḥ // Abhs_2.26 //
Here tending the Buddhas and [ perfecting ] giving and so on [ in countless previous lives ] , and skill in means cause belief [ the Perfection of Wisdom ] .
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。
1-外緣親近諸佛。
2-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。
謂魔所魅著，不信解深法，執著五蘊等，惡友所攝持。
mārādhiṣṭhānagambhīradharmatānadhimuktate /
skandhādyabhiniveśaś ca pāpamitraparigrahaḥ // Abhs_2.27 /
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 ]
此清淨修道等法衰損之因，或違緣者。
1-謂被魔所魅著及惡友所攝受，是外違緣。
2-若種性下劣，不能信解深法。及根器下劣，執著五蘊等實有，是內違緣。
此等即不生清淨修道之因也。
(丑二)境差別
果法清淨性，即色等清淨。以彼二無異，不可分故淨。
phalaśuddhiś ca rūpādiśuddhir eva tayor dvayoḥ /
abhinnācchinnatā yasmād iti śuddhirudīritā // Abhs_2.28 //
[ 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 ]
1-沙門果解脫道，由自因無間道斷垢之清淨。
2-彼境色等，亦由彼垢斷，而清淨。
3-以由一種所治、遠離所成之二種清淨，自性無異。
4-亦不可用異理，分別令異，故說為一種清淨。
(丑三)果差別
惑、所知、三道斷故，為弟子、麟喻、佛子淨，佛一切最淨。
kleśajñeyatrimārgasya śiṣyakhaḍgajinaurasām /
hānādviśuddhirātyantikī tu buddhasya sarvathā // Abhs_2.29 //
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 ]
1-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。
2-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。
3-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。
4-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
對治九地中，上上等諸垢，謂由下下等，諸道能清淨。
mṛdumṛdvādiko mārgaḥ śuddhir navasu bhūmiṣu /
adhimātrādhimātrāder malasya pratipakṣataḥ // Abhs_2.30 //
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
由斷諍門中，道能量、所量。由是平等性，遍對治三界。
tridhātupratipakṣatvaṃ samatā manameyayoḥ /
mārgasya ceṣyate tasya parihārataḥ // Abhs_2.31 //
// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre mārgajñatādhikāro dvitīyaḥ //
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 ]
1-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。
2-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。
