T85n2801_瑜伽師地論分門記
大正藏第 85 冊 No. 2801 瑜伽師地論分門記
No. 2801 [cf. No. 1579]
瑜伽師地開釋分門記五識身相應地等前十二地同卷
最勝子菩薩。將釋此論先立三門之義方釋論正文。言三門義者。一歸敬等門。有六行頌分為五門。一歸敬三尊。謂初一頌。二嘆說門。謂次一行頌。三贊造論門。謂次兩行頌。四贊論功門。謂次一行頌。五造論意門。謂次一行頌。
第一所為門分十。一久住並益門。二隱不隱門。三破無見有見門。四成就大小門。五離倒生信門。六利略廣門。七立正破邪門。八破增損門。九不相違有差別門。十位果差別門。
第三所因門分三。一明教初興由。二明二宗起由分二。一明勝義皆空宗興由。二明唯識中觀興由分二。一明造論因。二嘆論功。三明教所被分二。一大。二小。
釋論正文分二。一釋論題目。二釋論正文。
初釋論題分四。一釋瑜伽兩字分三。一教瑜伽分三。一略標釋。二引諸經論廣釋分四。一依四種道理明教瑜伽義。二依不相應行。三依雜染凈。四依究竟清凈。三總結 二行瑜伽分三。一略標釋。二引諸經論廣釋分十六。一依正修諸行明瑜伽義。二依三十七品。三依止觀。四依三摩地。五依四法
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2801 《瑜伽師地論分門記》
No. 2801 [cf. No. 1579]
《瑜伽師地開釋分門記》五識身相應地等前十二地同卷
最勝子菩薩，將要解釋這部論典，首先確立三門之義，然後才解釋論典的正文。所說的三門之義是：一、歸敬等門，有六行頌，分為五門。一、歸敬三寶（San Bao，指佛、法、僧），即最初的一頌。二、嘆說門，即接下來的一行頌。三、贊造論門，即接下來的兩行頌。四、贊論功門，即接下來的一行頌。五、造論意門，即接下來的一行頌。
第一所為門分為十個方面：一、久住並利益門。二、隱不隱門。三、破無見有見門。四、成就大小門。五、離倒生信門。六、利略廣門。七、立正破邪門。八、破增損門。九、不相違有差別門。十、位果差別門。
第三所因門分為三個方面：一、闡明教法最初興起的原因。二、闡明二宗（Er Zong）興起的原因，分為兩點：一、闡明勝義皆空宗（Sheng Yi Jie Kong Zong）興起的原因。二、闡明唯識中觀（Wei Shi Zhong Guan）興起的原因，分為兩點：一、闡明造論的原因。二、讚歎論典的功德。三、闡明教法所覆蓋的對象，分為兩類：一、大乘（Da Cheng）。二、小乘（Xiao Cheng）。
解釋論典正文分為兩個部分：一、解釋論典的題目。二、解釋論典的正文。
首先解釋論典的題目，分為四個方面：一、解釋『瑜伽』（Yu Jia）兩個字，分為三個方面：一、教瑜伽，分為三個方面：一、簡略地標示解釋。二、引用各種經論廣泛地解釋，分為四個方面：一、依據四種道理闡明教瑜伽的意義。二、依據不相應行（Bu Xiang Ying Xing）。三、依據雜染凈（Za Ran Jing）。四、依據究竟清凈（Jiu Jing Qing Jing）。三、總結。二、行瑜伽，分為三個方面：一、簡略地標示解釋。二、引用各種經論廣泛地解釋，分為十六個方面：一、依據如理修行諸行闡明瑜伽的意義。二、依據三十七道品（San Shi Qi Dao Pin）。三、依據止觀（Zhi Guan）。四、依據三摩地（San Mo Di）。五、依據四法（Si Fa）。
【English Translation】 English version Tàishō Tripiṭaka Volume 85, No. 2801, Yogācārabhūmi-śāstra-vibhāga-pañjikā (瑜伽師地論分門記)
No. 2801 [cf. No. 1579]
Yogācārabhūmi-śāstra-vibhāga-pañjikā: On the Grounds Corresponding to the Five Vijnanas (五識身相應地), etc., the First Twelve Grounds (前十二地) are in the Same Volume
Bodhisattva (Pusa) Most Excellent Son (Zui Sheng Zi), intending to explain this treatise, first establishes the meaning of the three doors (San Men), and then explains the main text of the treatise. The meaning of the three doors is: First, the Door of Homage, etc., which has six lines of verses, divided into five doors. First, Homage to the Three Jewels (San Bao, referring to the Buddha, Dharma, and Sangha), which is the initial verse. Second, the Door of Praise and Explanation, which is the next line of verse. Third, the Door of Praising the Author of the Treatise, which is the next two lines of verses. Fourth, the Door of Praising the Merit of the Treatise, which is the next line of verse. Fifth, the Door of the Intention of Writing the Treatise, which is the next line of verse.
The First Door of Purpose is divided into ten aspects: First, the Door of Prolonged Abiding and Benefit. Second, the Door of Concealment and Non-Concealment. Third, the Door of Refuting Nihilistic and Realistic Views. Fourth, the Door of Accomplishing the Great and Small. Fifth, the Door of Abandoning Perverted Views and Generating Faith. Sixth, the Door of Benefit, Briefness, and Extensiveness. Seventh, the Door of Establishing the Correct and Refuting the Erroneous. Eighth, the Door of Refuting Augmentation and Diminution. Ninth, the Door of Non-Contradiction and Having Differences. Tenth, the Door of Differences in Stages and Fruits.
The Third Door of Cause is divided into three aspects: First, clarifying the reason for the initial arising of the teachings. Second, clarifying the reason for the arising of the Two Schools (Er Zong), divided into two points: First, clarifying the reason for the arising of the School of Ultimate Meaning of Emptiness (Sheng Yi Jie Kong Zong). Second, clarifying the reason for the arising of the Consciousness-Only Madhyamaka (Wei Shi Zhong Guan), divided into two points: First, clarifying the reason for writing the treatise. Second, praising the merits of the treatise. Third, clarifying the objects covered by the teachings, divided into two categories: First, Mahayana (Da Cheng). Second, Hinayana (Xiao Cheng).
Explaining the main text of the treatise is divided into two parts: First, explaining the title of the treatise. Second, explaining the main text of the treatise.
First, explaining the title of the treatise, divided into four aspects: First, explaining the two words 'Yoga' (Yu Jia), divided into three aspects: First, Teaching Yoga, divided into three aspects: First, briefly indicating and explaining. Second, extensively explaining by quoting various sutras and treatises, divided into four aspects: First, clarifying the meaning of Teaching Yoga based on the four kinds of reasoning. Second, based on Non-Associated Formations (Bu Xiang Ying Xing). Third, based on Defilement and Purity (Za Ran Jing). Fourth, based on Ultimate Purity (Jiu Jing Qing Jing). Third, summarizing. Second, Practice Yoga, divided into three aspects: First, briefly indicating and explaining. Second, extensively explaining by quoting various sutras and treatises, divided into sixteen aspects: First, clarifying the meaning of Yoga based on practicing various practices according to reason. Second, based on the Thirty-Seven Limbs of Enlightenment (San Shi Qi Dao Pin). Third, based on Cessation and Contemplation (Zhi Guan). Fourth, based on Samadhi (San Mo Di). Fifth, based on the Four Dharmas (Si Fa).
。六依九道。七依對治道。八依無顛倒智。九依方便善巧。十依緣起觀。十一依八聖道。十二依戒定慧。十三依世出世道。十四依空作意。十五依無分別空。十六依慧悲雙轉。三總結 三果瑜伽分三。一略標釋。二引諸經論廣釋分二。一總標。二別釋分八。一依力無畏等廣大功德明果瑜伽。二依無住涅槃。三依無分別智慧。四依佛地功德。五依三乘果德。六依三身三德。七依有為無為諸功德聚。八依三乘觀行。三總結。
第二釋師義分二。一依聞思等因位明師義。二依無學果明師義。
第三釋地義分三。一總標。二別釋分五。皆有法喻。如論應知。一依境界。二依所依。三依所行。四依所攝。五依十七地。三總結。
第四釋論義分三。一總標。二別釋分三。此三皆有法喻。一依有學無學地。二依無倒說。三依增長義。三總結。
第二釋論正文大門分五。一本地分。謂略廣分別十七地義。二攝抉擇分。謂略攝抉擇十七地中深隱要義。三攝釋分。謂略攝解釋諸經儀則。四攝異門分。謂略攝經中所有諸法名義差別。五攝事分。謂略攝三藏眾要事義。
第一釋本地分大門分二。一略釋。二廣解。初文分五。一總問。二總答。三徴問。四以頌略答。五長行列名分十七。謂從五識身相應地至無餘依
【現代漢語翻譯】 現代漢語譯本：六、依九道。七、依對治道。八、依無顛倒智。九、依方便善巧。十、依緣起觀。十一、依八聖道。十二、依戒定慧。十三、依世出世道。十四、依空作意。十五、依無分別空。十六、依慧悲雙轉。三、總結：三果瑜伽分三。一、略標釋。二、引諸經論廣釋分二。一、總標。二、別釋分八。一、依力無畏等廣大功德明果瑜伽。二、依無住涅槃（nirvana）。三、依無分別智慧。四、依佛地功德。五、依三乘果德。六、依三身三德。七、依有為無為諸功德聚。八、依三乘觀行。三、總結。
第二、釋師義分二。一、依聞思等因位明師義。二、依無學果明師義。
第三、釋地義分三。一、總標。二、別釋分五。皆有法喻。如論應知。一、依境界。二、依所依。三、依所行。四、依所攝。五、依十七地。三、總結。
第四、釋論義分三。一、總標。二、別釋分三。此三皆有法喻。一、依有學無學地。二、依無倒說。三、依增長義。三、總結。
第二、釋論正文大門分五。一、本地分。謂略廣分別十七地義。二、攝抉擇分。謂略攝抉擇十七地中深隱要義。三、攝釋分。謂略攝解釋諸經儀則。四、攝異門分。謂略攝經中所有諸法名義差別。五、攝事分。謂略攝三藏眾要事義。
第一、釋本地分大門分二。一、略釋。二、廣解。初文分五。一、總問。二、總答。三、徴問。四、以頌略答。五、長行列名分十七。謂從五識身相應地至無餘依（nirupadhisesa）
【English Translation】 English version: Six, relying on the nine paths. Seven, relying on the antidotal path. Eight, relying on non-inverted wisdom. Nine, relying on skillful means. Ten, relying on the observation of dependent origination. Eleven, relying on the Noble Eightfold Path. Twelve, relying on morality, concentration, and wisdom. Thirteen, relying on the mundane and supramundane paths. Fourteen, relying on emptiness contemplation. Fifteen, relying on non-discriminating emptiness. Sixteen, relying on the dual practice of wisdom and compassion. Three, Conclusion: The Yoga of the Three Fruits is divided into three parts. One, brief explanation. Two, extensive explanation citing various sutras and treatises, divided into two parts. One, general introduction. Two, specific explanations, divided into eight parts. One, relying on the vast merits such as powers and fearlessness to clarify the Yoga of the Fruits. Two, relying on non-abiding nirvana (涅槃). Three, relying on non-discriminating wisdom. Four, relying on the merits of the Buddha-ground. Five, relying on the merits of the fruits of the Three Vehicles. Six, relying on the Three Bodies and Three Virtues. Seven, relying on the collection of all meritorious qualities, conditioned and unconditioned. Eight, relying on the contemplative practices of the Three Vehicles. Three, Conclusion.
Second, explaining the meaning of the teacher, divided into two parts. One, explaining the meaning of the teacher based on the causal stages such as hearing and thinking. Two, explaining the meaning of the teacher based on the fruit of non-learning.
Third, explaining the meaning of the ground, divided into three parts. One, general introduction. Two, specific explanations, divided into five parts. All have analogies of dharma and metaphors. As the treatise should be known. One, relying on the object. Two, relying on the support. Three, relying on the conduct. Four, relying on what is included. Five, relying on the Seventeen Grounds. Three, Conclusion.
Fourth, explaining the meaning of the treatise, divided into three parts. One, general introduction. Two, specific explanations, divided into three parts. All three have analogies of dharma and metaphors. One, relying on the ground of learners and non-learners. Two, relying on non-inverted speech. Three, relying on the meaning of growth. Three, Conclusion.
Second, explaining the main divisions of the treatise's text, divided into five parts. One, the Section on the Foundation (本地分). This refers to the meaning of the Seventeen Grounds explained briefly and extensively. Two, the Section on Compendium of Determinations (攝抉擇分). This refers to the brief compendium and determination of the profound and essential meanings within the Seventeen Grounds. Three, the Section on Compendium of Explanations (攝釋分). This refers to the brief compendium and explanation of the rules and procedures of the sutras. Four, the Section on Compendium of Categories (攝異門分). This refers to the brief compendium of the differences in names and meanings of all dharmas in the sutras. Five, the Section on Compendium of Matters (攝事分). This refers to the brief compendium of the essential matters and meanings of the Tripitaka.
First, explaining the main divisions of the Section on the Foundation, divided into two parts. One, brief explanation. Two, extensive explanation. The initial text is divided into five parts. One, general question. Two, general answer. Three, inquiry. Four, brief answer in verse. Five, listing the names in a long sequence, divided into seventeen. Namely, from the Ground Corresponding to the Body of the Five Consciousnesses to the Ground of No Remainder (nirupadhisesa).
地。初釋五識身相應地名義。釋論分四。一辯識。二解身。三釋相應。四說地義 二釋意地名義。釋論十一門分別如釋應知 三四五釋有尋伺等三地名義。釋論四門分別如釋應知 六釋三多摩呬多地名義。釋論四門分別如釋應知 第七釋非三摩呬多地名義。分四同前 第八九釋有心無心地名義。釋論五門分別如釋應知 第十十一十二釋聞思修三地名義。釋論四門分別如釋應知 第十三釋聲聞地名義。釋論分二。一釋聲聞兩字。二釋地義 第十四釋獨覺地名義。釋論分二。一明獨覺兩字。二明地義 第十五釋菩薩地名義。釋論分二。一釋菩薩兩字。二明地義 第十六釋有餘依地名義。釋論四門分別如釋應知 第十七釋無餘依地名義。釋論五門分別如釋應知 第四總結。
第二廣解分十七。謂始從五識身相應地乃至無餘依地。第一釋五識身相應地。大門分三。一略釋。二廣解。三明五識生起緣等 初略釋分二。一總問總答分三。一問。二答。三結。二別問別答分二。一問。二答。
第二廣解分五。一明眼識二明耳識。三明鼻識。四明舌識。五明身識。
初明眼識分五 一明自性分二。一問。二答 第二明所依分二。一標。二釋分三。一明三依分三。一明俱有依分二。一標。二釋。二明等無簡依分二。一
【現代漢語翻譯】 現代漢語譯本： 地。首先解釋五識身相應地（Pañca-vijñānakāya-saṃprayukta-bhūmi，與五種感官意識相關的層面）的名稱和意義。解釋分為四個部分：一、辨識；二、解釋『身』；三、解釋『相應』；四、說明『地』的意義。 二、解釋意地（Manobhūmi，意識層面）的名稱和意義。解釋分為十一門，詳細解釋應該知道的內容。 三、四、五、解釋有尋有伺地（Savitarka-savicāra-bhūmi，有探尋和審視的層面）等三個層面的名稱和意義。解釋分為四門，詳細解釋應該知道的內容。 六、解釋三摩呬多地（Samāhita-bhūmi，專注的層面）的名稱和意義。解釋分為四門，詳細解釋應該知道的內容。 七、解釋非三摩呬多地（Asamāhita-bhūmi，非專注的層面）的名稱和意義。分為四個部分，與前相同。 八、九、解釋有心地（Sacitta-bhūmi，有心層面）和無心地（Acitta-bhūmi，無心層面）的名稱和意義。解釋分為五門，詳細解釋應該知道的內容。 十、十一、十二、解釋聞地（Śruta-bhūmi，聽聞層面）、思地（Cintā-bhūmi，思考層面）和修地（Bhāvanā-bhūmi，修習層面）這三個層面的名稱和意義。解釋分為四門，詳細解釋應該知道的內容。 十三、解釋聲聞地（Śrāvakabhūmi，聲聞的層面）的名稱和意義。解釋分為兩個部分：一、解釋『聲聞』二字；二、解釋『地』的意義。 十四、解釋獨覺地（Pratyekabuddhabhūmi，獨覺的層面）的名稱和意義。解釋分為兩個部分：一、闡明『獨覺』二字；二、闡明『地』的意義。 十五、解釋菩薩地（Bodhisattvabhūmi，菩薩的層面）的名稱和意義。解釋分為兩個部分：一、解釋『菩薩』二字；二、闡明『地』的意義。 十六、解釋有餘依地（Sopadhiśeṣabhūmi，有餘依的層面）的名稱和意義。解釋分為四門，詳細解釋應該知道的內容。 十七、解釋無餘依地（Nirupadhiśeṣabhūmi，無餘依的層面）的名稱和意義。解釋分為五門，詳細解釋應該知道的內容。 第四、總結。
第二、廣泛解釋分為十七個部分，從五識身相應地開始，直到無餘依地。第一、解釋五識身相應地。大門分為三個部分：一、略釋；二、廣解；三、闡明五識生起的因緣等。 首先，略釋分為兩個部分：一、總問總答，分為三個部分：一、提問；二、回答；三、總結。二、別問別答，分為兩個部分：一、提問；二、回答。
第二、廣泛解釋分為五個部分：一、闡明眼識；二、闡明耳識；三、闡明鼻識；四、闡明舌識；五、闡明身識。
首先，闡明眼識分為五個部分：一、闡明自性，分為兩個部分：一、提問；二、回答。第二、闡明所依，分為兩個部分：一、標示；二、解釋，分為三個部分：一、闡明俱有依，分為兩個部分：一、標示；二、解釋。二、闡明等無間依，分為兩個部分：一
【English Translation】 English version: Ground. Firstly, explaining the name and meaning of Pañca-vijñānakāya-saṃprayukta-bhūmi (the ground associated with the five aggregates of consciousness). The explanation is divided into four parts: 1. Discriminating consciousness; 2. Explaining 'body'; 3. Explaining 'association'; 4. Explaining the meaning of 'ground'. Secondly, explaining the name and meaning of Manobhūmi (the ground of mind). The explanation is divided into eleven sections, explaining in detail what should be known. Third, fourth, and fifth, explaining the names and meanings of the three grounds, such as Savitarka-savicāra-bhūmi (the ground with investigation and analysis). The explanation is divided into four sections, explaining in detail what should be known. Sixth, explaining the name and meaning of Samāhita-bhūmi (the ground of concentration). The explanation is divided into four sections, explaining in detail what should be known. Seventh, explaining the name and meaning of Asamāhita-bhūmi (the ground of non-concentration). Divided into four parts, the same as before. Eighth and ninth, explaining the names and meanings of Sacitta-bhūmi (the ground with mind) and Acitta-bhūmi (the ground without mind). The explanation is divided into five sections, explaining in detail what should be known. Tenth, eleventh, and twelfth, explaining the names and meanings of the three grounds: Śruta-bhūmi (the ground of hearing), Cintā-bhūmi (the ground of thinking), and Bhāvanā-bhūmi (the ground of cultivation). The explanation is divided into four sections, explaining in detail what should be known. Thirteenth, explaining the name and meaning of Śrāvakabhūmi (the ground of the Hearer). The explanation is divided into two parts: 1. Explaining the two words 'Śrāvaka'; 2. Explaining the meaning of 'ground'. Fourteenth, explaining the name and meaning of Pratyekabuddhabhūmi (the ground of the Solitary Buddha). The explanation is divided into two parts: 1. Clarifying the two words 'Pratyekabuddha'; 2. Clarifying the meaning of 'ground'. Fifteenth, explaining the name and meaning of Bodhisattvabhūmi (the ground of the Bodhisattva). The explanation is divided into two parts: 1. Explaining the two words 'Bodhisattva'; 2. Clarifying the meaning of 'ground'. Sixteenth, explaining the name and meaning of Sopadhiśeṣabhūmi (the ground with remainder of clinging). The explanation is divided into four sections, explaining in detail what should be known. Seventeenth, explaining the name and meaning of Nirupadhiśeṣabhūmi (the ground without remainder of clinging). The explanation is divided into five sections, explaining in detail what should be known. Fourth, conclusion.
Secondly, the extensive explanation is divided into seventeen parts, starting from the Pañca-vijñānakāya-saṃprayukta-bhūmi and ending with the Nirupadhiśeṣabhūmi. First, explaining the Pañca-vijñānakāya-saṃprayukta-bhūmi. The main section is divided into three parts: 1. Brief explanation; 2. Extensive explanation; 3. Explaining the conditions for the arising of the five consciousnesses, etc. Firstly, the brief explanation is divided into two parts: 1. General question and general answer, divided into three parts: 1. Question; 2. Answer; 3. Conclusion. 2. Specific question and specific answer, divided into two parts: 1. Question; 2. Answer.
Secondly, the extensive explanation is divided into five parts: 1. Explaining eye consciousness; 2. Explaining ear consciousness; 3. Explaining nose consciousness; 4. Explaining tongue consciousness; 5. Explaining body consciousness.
Firstly, explaining eye consciousness is divided into five parts: 1. Explaining self-nature, divided into two parts: 1. Question; 2. Answer. Secondly, explaining the basis, divided into two parts: 1. Indication; 2. Explanation, divided into three parts: 1. Explaining the co-existent basis, divided into two parts: 1. Indication; 2. Explanation. 2. Explaining the immediately preceding basis, divided into two parts: 1.
標。二釋。三明種子依分二。一標。二釋。二明料簡分三。一標。二列名。三釋。三解釋眼等三分三。一明眼。二明等無簡。三明種子識 第三明所緣分三。一略標。二列名。三解釋分五。一廣明三色分三。一明顯色分二。一標。二列名。二明形色分二。一標。二列名。三明表色分二。一標。二列名。分五中二略釋三色分三。一略明顯色分二。一標。二釋。二略明形色分二。一標。二釋。三略明表色分二。一標。二釋分三。一依生滅相續。二依有簡無簡等。三依變異。分五中三明三色差別分三。一明顯色差別分二。一標。二釋。二明形色差別分二。一標。二釋。三明表色差別分二。一標。二釋。分五中四明二識所緣差別分二。一眼識所緣。二意識所緣。分五中五明總攝所緣分二。一標。二釋分四。一好。二惡。三俱異。四似色 第四明助伴分二。一總標。二別釋分二。一依五遍行等法分二。一標。二釋。二料簡諸法分二。一明非一一轉。二明各從自種生 第五明作業分二。一總標。二別釋分六。如論應知。
第二釋耳識分五 一明自性分二。一問。二答 第二明所依分二。一總標。二別釋分二。一明三依分三。一明俱有依分二。一標。二釋。二明等無簡依分二。一標。二釋。三明種子依分二。一標。二釋。二釋
【現代漢語翻譯】 現代漢語譯本 標。二釋。三明種子依分二。一標。二釋。二明料簡分三。一標。二列名。三釋。三解釋眼等三分三。一明眼。二明等無簡。三明種子識 第三明所緣分三。一略標。二列名。三解釋分五。一廣明三色分三。一明顯色分二。一標。二列名。二明形色分二。一標。二列名。三明表色分二。一標。二列名。分五中二略釋三色分三。一略明顯色分二。一標。二釋。二略明形色分二。一標。二釋。三略明表色分二。一標。二釋分三。一依生滅相續。二依有簡無簡等。三依變異。分五中三明三色差別分三。一明顯色差別分二。一標。二釋。二明形色差別分二。一標。二釋。三明表色差別分二。一標。二釋。分五中四明二識所緣差別分二。一眼識所緣。二意識所緣。分五中五明總攝所緣分二。一標。二釋分四。一好。二惡。三俱異。四似色 第四明助伴分二。一總標。二別釋分二。一依五遍行等法分二。一標。二釋。二料簡諸法分二。一明非一一轉。二明各從自種生 第五明作業分二。一總標。二別釋分六。如論應知。
第二釋耳識分五 一明自性分二。一問。二答 第二明所依分二。一總標。二別釋分二。一明三依分三。一明俱有依分二。一標。二釋。二明等無簡依分二。一標。二釋。三明種子依分二。一標。二釋。二釋
【English Translation】 English version Section on Marks. Second Explanation. Third Explanation of Seed Dependence, divided into two parts: First, the Mark. Second, the Explanation. Second, Explanation of Selection, divided into three parts: First, the Mark. Second, Listing of Names. Third, the Explanation. Third, Explanation of the Three Divisions of Eye, etc., divided into three parts: First, Explanation of Eye. Second, Explanation of 'etc.' without Selection. Third, Explanation of Seed Consciousness. Third Explanation of the Object, divided into three parts: First, Brief Mark. Second, Listing of Names. Third, Explanation, divided into five parts: First, Extensive Explanation of the Three Colors, divided into three parts: First, Explanation of Manifest Color, divided into two parts: First, the Mark. Second, Listing of Names. Second, Explanation of Shape Color, divided into two parts: First, the Mark. Second, Listing of Names. Third, Explanation of Indicative Color, divided into two parts: First, the Mark. Second, Listing of Names. Among the five parts, second, Brief Explanation of the Three Colors, divided into three parts: First, Brief Explanation of Manifest Color, divided into two parts: First, the Mark. Second, the Explanation. Second, Brief Explanation of Shape Color, divided into two parts: First, the Mark. Second, the Explanation. Third, Brief Explanation of Indicative Color, divided into two parts: First, the Mark. Second, the Explanation, divided into three parts: First, based on arising, ceasing, and continuity. Second, based on selection and non-selection, etc. Third, based on change. Among the five parts, third, Explanation of the Differences of the Three Colors, divided into three parts: First, Explanation of the Differences of Manifest Color, divided into two parts: First, the Mark. Second, the Explanation. Second, Explanation of the Differences of Shape Color, divided into two parts: First, the Mark. Second, the Explanation. Third, Explanation of the Differences of Indicative Color, divided into two parts: First, the Mark. Second, the Explanation. Among the five parts, fourth, Explanation of the Differences in the Objects of the Two Consciousnesses, divided into two parts: First, the Object of Eye Consciousness. Second, the Object of Mind Consciousness. Among the five parts, fifth, Explanation of the General Collection of Objects, divided into two parts: First, the Mark. Second, the Explanation, divided into four parts: First, Good. Second, Bad. Third, Both Different. Fourth, Similar Color. Fourth Explanation of the Assistants, divided into two parts: First, General Mark. Second, Separate Explanation, divided into two parts: First, based on the Five Universal Mental Factors, etc., divided into two parts: First, the Mark. Second, the Explanation. Second, Selection of the Various Dharmas, divided into two parts: First, Explanation of Non-Single Transformation. Second, Explanation of Each Arising from Its Own Seed. Fifth Explanation of the Action, divided into two parts: First, General Mark. Second, Separate Explanation, divided into six parts. As the Treatise Should Be Known.
Second Explanation of Ear Consciousness, divided into five parts: First, Explanation of Self-Nature, divided into two parts: First, Question. Second, Answer. Second Explanation of Dependence, divided into two parts: First, General Mark. Second, Separate Explanation, divided into two parts: First, Explanation of the Three Dependencies, divided into three parts: First, Explanation of Co-existent Dependence, divided into two parts: First, the Mark. Second, the Explanation. Second, Explanation of Dependence without Selection, divided into two parts: First, the Mark. Second, the Explanation. Third, Explanation of Seed Dependence, divided into two parts: First, the Mark. Second, the Explanation. Second, Explanation
耳等三法分二。一釋耳。二例余意種二法 第三明所緣分三。一總標。二略答。三解釋分五。一列名分二。一標。二陳數有十七如論。二明聲所起因分三。一標。二列名。三解釋。三明總攝分二。一標。二釋。四明異門分二。一標。二釋。五明二識所緣分二。一耳識所緣。二意識所緣 第四五合明助伴及作業例同依前。
第三釋鼻識分五 一明自性分二。一問。二答 第二明所依分二。一總標。二釋分二。一明三依分三。一俱有依分二。一標。二釋。二等無間依分二。一標。二釋。三種子依分二。一標。二釋。二釋鼻等三法分二。一明鼻根。二例余意種 第三明所緣分三。一標。二略答。三解釋分三。一列名分二。一標。二陳數。二明異門。三明二識所緣分二。一鼻識所緣。二意識所緣 第四五合明助伴及作業例同於前。
第四釋舌識分五 一明自性分二。一問。二答 第二明所依分二。一標。二釋分二。一明三依分三。一俱有依分二。一標。二釋。二等無間依分二。一標。二釋。三種子依分二。一標。二釋。二明舌等三法分二。一明舌根二例余意種 第三明所緣分三。一標。二略答。三解釋分三。一列名分二。一標。二陳數。二明異名。三明二識所緣分二。一舌識所緣。二意識所緣 第四五合明助伴及
【現代漢語翻譯】 現代漢語譯本 耳等三法分二：一是解釋耳根，二是類推其餘的意根和意種二法。 第三，說明所緣境分三：一是總標，二是簡略回答，三是解釋，又分五：一是列名，又分二：一標示，二陳述數量，如論中所說有十七種。二是說明聲音生起的原因，分三：一標示，二列名，三解釋。三是說明總攝，分二：一標示，二解釋。四是說明異門，分二：一標示，二解釋。五是說明二識的所緣，分二：一是耳識的所緣，二是意識的所緣。 第四，五蘊和合說明助伴和作業，例子同前。
第三，解釋鼻識分五：一是說明自性，分二：一問，二答。二是說明所依，分二：一總標，二解釋，又分二：一是說明三依，分三：一俱有依，分二：一標示，二解釋。二是等無間依，分二：一標示，二解釋。三是種子依，分二：一標示，二解釋。二是解釋鼻根等三法，分二：一是說明鼻根，二是類推其餘的意根和意種。 第三，說明所緣境分三：一標示，二簡略回答，三解釋，又分三：一是列名，分二：一標示，二陳述數量。二是說明異門。三是說明二識的所緣，分二：一是鼻識的所緣，二是意識的所緣。 第四，五蘊和合說明助伴和作業，例子同前。
第四，解釋舌識分五：一是說明自性，分二：一問，二答。二是說明所依，分二：一標示，二解釋，又分二：一是說明三依，分三：一俱有依，分二：一標示，二解釋。二是等無間依，分二：一標示，二解釋。三是種子依，分二：一標示，二解釋。二是說明舌根等三法，分二：一是說明舌根，二是類推其餘的意根和意種。 第三，說明所緣境分三：一標示，二簡略回答，三解釋，又分三：一是列名，分二：一標示，二陳述數量。二是說明異名。三是說明二識的所緣，分二：一是舌識的所緣，二是意識的所緣。 第四，五蘊和合說明助伴和
【English Translation】 English version The three dharmas of ear, etc., are divided into two: first, explaining the ear; second, exemplifying the remaining two dharmas of mind-root (manas) and mind-seed (manovijnana-bija). Third, explaining the object (alambana) is divided into three: first, a general statement; second, a brief answer; third, an explanation, which is further divided into five: first, listing the names, divided into two: one, indication; two, enumeration, with seventeen types as stated in the treatise. Second, explaining the cause of sound arising, divided into three: one, indication; two, listing the names; three, explanation. Third, explaining the summary, divided into two: one, indication; two, explanation. Fourth, explaining different aspects (paryaya), divided into two: one, indication; two, explanation. Fifth, explaining the objects of the two consciousnesses, divided into two: one, the object of ear-consciousness (srotra-vijnana); two, the object of mind-consciousness (mano-vijnana). Fourth, the combination of the five aggregates (skandhas) explains the assistants (sahakari) and actions (karma), following the previous example.
Third, explaining nose-consciousness (ghrana-vijnana) is divided into five: first, explaining the nature (svabhava), divided into two: one, question; two, answer. Second, explaining the basis (asraya), divided into two: one, a general statement; two, explanation, further divided into two: one, explaining the three bases, divided into three: one, co-existent basis (sahabhu-asraya), divided into two: one, indication; two, explanation. Two, immediately preceding basis (samanantara-asraya), divided into two: one, indication; two, explanation. Three, seed basis (bija-asraya), divided into two: one, indication; two, explanation. Two, explaining the three dharmas of nose, etc., divided into two: one, explaining the nose-organ (ghrana-indriya); two, exemplifying the remaining mind-root and mind-seed. Third, explaining the object is divided into three: one, indication; two, a brief answer; three, explanation, further divided into three: one, listing the names, divided into two: one, indication; two, enumeration. Two, explaining different aspects. Three, explaining the objects of the two consciousnesses, divided into two: one, the object of nose-consciousness; two, the object of mind-consciousness. Fourth, the combination of the five aggregates explains the assistants and actions, following the previous example.
Fourth, explaining tongue-consciousness (jihva-vijnana) is divided into five: first, explaining the nature, divided into two: one, question; two, answer. Second, explaining the basis, divided into two: one, indication; two, explanation, further divided into two: one, explaining the three bases, divided into three: one, co-existent basis, divided into two: one, indication; two, explanation. Two, immediately preceding basis, divided into two: one, indication; two, explanation. Three, seed basis, divided into two: one, indication; two, explanation. Two, explaining the three dharmas of tongue, etc., divided into two: one, explaining the tongue-organ (jihva-indriya); two, exemplifying the remaining mind-root and mind-seed. Third, explaining the object is divided into three: one, indication; two, a brief answer; three, explanation, further divided into three: one, listing the names, divided into two: one, indication; two, enumeration. Two, explaining different names. Three, explaining the objects of the two consciousnesses, divided into two: one, the object of tongue-consciousness; two, the object of mind-consciousness. Fourth, the combination of the five aggregates explains the assistants and
作業例同於前。
第五釋身識分五 一明自性分二。一問。二答 第二明所依分二。一標。二釋分二。一明三依分三。一俱有依分二。一標。二釋。二等無間依分二。一標。二釋。三種子依分二。一標。二釋。二明身等三法分二。一明身根。二例余意種 第三明所緣分三。一標。二略答。三解釋分四。一列名分二。一標。二陳數。二明總攝分二。一標。二答。三明異名。四明二識所緣分二。一身識所緣。二意識所緣 第四五合明助伴及作業例同於前。
大門第三明五識生起緣等分三 一明五識生緣分二。一明眼識生緣分二。一明闕緣。二明具緣。二明例餘四識 第二明五識染凈生起次第分二。一明眼識染凈次第分二。一明三心生起次第分三。一標。二列名。三解釋分二。一釋三心。二明染凈。二明眼識善不善分二。一明隨意等流轉。二明二識相續轉。第二例餘四識 第三明依等四法譬喻有二異門。如論應知。
第二廣解中分十七第二釋意地大門分三。一略釋。二廣解。三攝相 初略釋分三。一略問。二略答。三略釋。
大門第二廣解分五 一明自性分三。一問。二略答。三解釋分三。一明心。二明意。三明識。
第二明所依分二。一標。二釋分二。一明等無間依分二。一標。二釋。二
【現代漢語翻譯】 現代漢語譯本： 第五，解釋身識，分為五部分：第一，闡明自性，分為兩部分：一，提問；二，回答。第二，闡明所依，分為兩部分：一，標示；二，解釋，又分為兩部分：一，闡明三種所依，分為三部分：一，俱有依，分為兩部分：一，標示；二，解釋。二，等無間依，分為兩部分：一，標示；二，解釋。三，種子依，分為兩部分：一，標示；二，解釋。二，闡明身等三種法，分為兩部分：一，闡明身根；二，以其餘意種為例。第三，闡明所緣，分為三部分：一，標示；二，簡略回答；三，解釋，又分為四部分：一，列舉名稱，分為兩部分：一，標示；二，陳述數量。二，闡明總攝，分為兩部分：一，標示；二，回答。三，闡明異名。四，闡明二識的所緣，分為兩部分：一身識的所緣；二，意識的所緣。第四，五者合起來闡明助伴以及作業，與前面相同。
總門第三，闡明五識生起的因緣等，分為三部分：第一，闡明五識生起的因緣，分為兩部分：一，闡明眼識生起的因緣，分為兩部分：一，闡明缺少因緣的情況；二，闡明具足因緣的情況。二，以其餘四識為例。第二，闡明五識染污和清凈生起的次第，分為兩部分：一，闡明眼識染污和清凈的次第，分為兩部分：一，闡明三心生起的次第，分為三部分：一，標示；二，列舉名稱；三，解釋，又分為兩部分：一，解釋三心；二，闡明染污和清凈。二，闡明眼識的善與不善，分為兩部分：一，闡明隨順等流轉；二，闡明二識相續轉。第二，以其餘四識為例。第三，闡明依等四法的譬喻，有兩種不同的方面。如論中所說，應當知曉。
第二，在廣解中分為十七部分。第二，解釋意地大門，分為三部分：一，略釋；二，廣解；三，攝相。最初的略釋分為三部分：一，略問；二，略答；三，略釋。
總門第二，廣解分為五部分：第一，闡明自性，分為三部分：一，提問；二，簡略回答；三，解釋，又分為三部分：一，闡明心（citta）；二，闡明意（manas）；三，闡明識（vijnana）。
第二，闡明所依，分為兩部分：一，標示；二，解釋，又分為兩部分：一，闡明等無間依，分為兩部分：一，標示；二，解釋。二
【English Translation】 English version: Fifth, explaining body consciousness, divided into five parts: First, clarifying its nature, divided into two parts: one, asking; two, answering. Second, clarifying its basis, divided into two parts: one, indicating; two, explaining, further divided into two parts: one, clarifying the three bases, divided into three parts: one, co-existent basis, divided into two parts: one, indicating; two, explaining. Two, immediately preceding basis, divided into two parts: one, indicating; two, explaining. Three, seed basis, divided into two parts: one, indicating; two, explaining. Two, clarifying the three dharmas such as body, divided into two parts: one, clarifying the body root; two, using the remaining mind-seeds as examples. Third, clarifying the object, divided into three parts: one, indicating; two, briefly answering; three, explaining, further divided into four parts: one, listing names, divided into two parts: one, indicating; two, stating the number. Two, clarifying the summary, divided into two parts: one, indicating; two, answering. Three, clarifying different names. Four, clarifying the objects of the two consciousnesses, divided into two parts: one, the object of body consciousness; two, the object of mind consciousness. Fourth, combining the five to clarify the assistants and activities, which are the same as before.
General section three, clarifying the conditions for the arising of the five consciousnesses, divided into three parts: First, clarifying the conditions for the arising of the five consciousnesses, divided into two parts: one, clarifying the conditions for the arising of eye consciousness, divided into two parts: one, clarifying the situation of lacking conditions; two, clarifying the situation of complete conditions. Two, using the remaining four consciousnesses as examples. Second, clarifying the order of the arising of defiled and pure five consciousnesses, divided into two parts: one, clarifying the order of defiled and pure eye consciousness, divided into two parts: one, clarifying the order of the arising of the three minds, divided into three parts: one, indicating; two, listing names; three, explaining, further divided into two parts: one, explaining the three minds; two, clarifying defilement and purity. Two, clarifying the good and non-good of eye consciousness, divided into two parts: one, clarifying flowing in accordance with volition; two, clarifying the continuous turning of the two consciousnesses. Second, using the remaining four consciousnesses as examples. Third, clarifying the metaphors of the four dharmas such as basis, with two different aspects. As stated in the treatise, it should be known.
Second, in the extensive explanation, divided into seventeen parts. Second, explaining the mind-ground gate, divided into three parts: one, brief explanation; two, extensive explanation; three, summarizing characteristics. The initial brief explanation is divided into three parts: one, brief question; two, brief answer; three, brief explanation.
General section two, the extensive explanation is divided into five parts: First, clarifying the nature, divided into three parts: one, asking; two, briefly answering; three, explaining, further divided into three parts: one, clarifying citta (mind); two, clarifying manas (intellect); three, clarifying vijnana (consciousness).
Second, clarifying the basis, divided into two parts: one, indicating; two, explaining, further divided into two parts: one, clarifying the immediately preceding basis, divided into two parts: one, indicating; two, explaining. Two
明種子依分二。一標。二釋。
第三明所緣分二。一標。二釋。
第四明助伴分四。一標。二列名分六。一五遍行。二五別境。三十一善。四六根本煩惱。五二十二隨煩惱。六四不定。三總結。四料簡分八。一同所緣。二不同行相一時俱有。三一一轉。四從自種生。五更互相應。六有相。七有所緣。八有所依。
第五明作業分二。一總標。二別釋分二。一明共業分六。一了自境。二了自共相。三了三世。四了剎那相續。五發凈不凈業。六取愛非愛果等 二明不共業分三。一總標。二列名。三解釋分十五。
一明分別所緣作業相分五。一總問。二略答。三列名。四別釋分七。一明有相分別分二。一標。二釋。二明無相分別分二。一標。二釋。三明任運分別分二。一標。二釋。四明尋求分別分二。一標。二釋。五明伺察分別分二。一標。二釋。六明染污分別分二。一標。二釋分四。一依三世。二依三覺。三依根本煩惱。四依隨煩惱。七明不染污分別分二。一標。二釋分四。一依善無記。二依出離三覺。三依十一善。四依三無記。第五總結 第二明審慮所緣作業相分四。一問。二略答。三解釋分三。一明如理所引分三。一標。二釋分二。一依非真實有。二依真實有分三。一依施等。二依法住智。三
【現代漢語翻譯】 現代漢語譯本 明種子依分二：一、標；二、釋。
第三，明所緣分二：一、標；二、釋。
第四，明助伴分四：一、標；二、列名分六：一、五遍行（Sarvatraga，指在所有心識活動中普遍存在的五種心理作用）；二、五別境（Viniyata，指只在特定對像上生起的五種心理作用）；三、十一善（Kushala，指十一種善心所）；四、六根本煩惱（Mula Kleshas，指貪、嗔、癡、慢、疑、惡見六種根本性的煩惱）；五、二十二隨煩惱（Upakleshas，指由根本煩惱衍生出來的二十二種次要煩惱）；六、四不定（Aniyata，指不確定是善、惡或無記性的四種心所）；三、總結；四、料簡分八：一、同所緣；二、不同行相一時俱有；三、一一轉；四、從自種生；五、更互相應；六、有相；七、有所緣；八、有所依。
第五，明作業分二：一、總標；二、別釋分二：一、明共業分六：一、了自境；二、了自共相；三、了三世；四、了剎那相續；五、發凈不凈業；六、取愛非愛果等。二、明不共業分三：一、總標；二、列名；三、解釋分十五：
一、明分別所緣作業相分五：一、總問；二、略答；三、列名；四、別釋分七：一、明有相分別分二：一、標；二、釋。二、明無相分別分二：一、標；二、釋。三、明任運分別分二：一、標；二、釋。四、明尋求分別分二：一、標；二、釋。五、明伺察分別分二：一、標；二、釋。六、明染污分別分二：一、標；二、釋分四：一、依三世；二、依三覺；三、依根本煩惱；四、依隨煩惱。七、明不染污分別分二：一、標；二、釋分四：一、依善無記；二、依出離三覺；三、依十一善；四、依三無記。五、總結。二、明審慮所緣作業相分四：一、問；二、略答；三、解釋分三：一、明如理所引分三：一、標；二、釋分二：一、依非真實有；二、依真實有分三：一、依施等；二、依法住智；三
【English Translation】 English version The manifestation of seeds is divided into two: 1. Identification; 2. Explanation.
Third, clarifying the object-condition is divided into two: 1. Identification; 2. Explanation.
Fourth, clarifying the accompanying factors is divided into four: 1. Identification; 2. Listing the names is divided into six: 1. Five pervasive mental factors (Sarvatraga, referring to the five mental functions that are universally present in all mental activities); 2. Five specific mental factors (Viniyata, referring to the five mental functions that arise only in relation to specific objects); 3. Eleven virtuous mental factors (Kushala, referring to the eleven wholesome mental factors); 4. Six root afflictions (Mula Kleshas, referring to the six fundamental afflictions of greed, hatred, delusion, pride, doubt, and wrong views); 5. Twenty-two secondary afflictions (Upakleshas, referring to the twenty-two secondary afflictions that arise from the root afflictions); 6. Four indeterminate mental factors (Aniyata, referring to the four mental factors that are neither definitely wholesome, unwholesome, nor neutral); 3. Summary; 4. Analysis is divided into eight: 1. Same object-condition; 2. Different aspects existing simultaneously; 3. Each transformation; 4. Arising from its own seed; 5. Reciprocal correspondence; 6. Having an image; 7. Having an object-condition; 8. Having a basis.
Fifth, clarifying the function is divided into two: 1. General identification; 2. Specific explanation is divided into two: 1. Clarifying shared karma is divided into six: 1. Understanding one's own realm; 2. Understanding one's own shared characteristics; 3. Understanding the three times; 4. Understanding the continuity of moments; 5. Generating pure and impure karma; 6. Taking the results of loved and unloved, etc. 2. Clarifying unshared karma is divided into three: 1. General identification; 2. Listing the names; 3. Explanation is divided into fifteen:
- Clarifying the aspect of the function of discriminating the object-condition is divided into five: 1. General question; 2. Brief answer; 3. Listing the names; 4. Specific explanation is divided into seven: 1. Clarifying discrimination with an image is divided into two: 1. Identification; 2. Explanation. 2. Clarifying discrimination without an image is divided into two: 1. Identification; 2. Explanation. 3. Clarifying spontaneous discrimination is divided into two: 1. Identification; 2. Explanation. 4. Clarifying seeking discrimination is divided into two: 1. Identification; 2. Explanation. 5. Clarifying investigating discrimination is divided into two: 1. Identification; 2. Explanation. 6. Clarifying defiled discrimination is divided into two: 1. Identification; 2. Explanation is divided into four: 1. Based on the three times; 2. Based on the three knowledges; 3. Based on the root afflictions; 4. Based on the secondary afflictions. 7. Clarifying undefiled discrimination is divided into two: 1. Identification; 2. Explanation is divided into four: 1. Based on wholesome and neutral; 2. Based on the three knowledges of liberation; 3. Based on the eleven wholesome mental factors; 4. Based on the three neutral mental factors. 5. Summary. 2. Clarifying the aspect of the function of deliberating the object-condition is divided into four: 1. Question; 2. Brief answer; 3. Explanation is divided into three: 1. Clarifying what is led by reason is divided into three: 1. Identification; 2. Explanation is divided into two: 1. Based on what is not truly existent; 2. Based on what is truly existent is divided into three: 1. Based on giving, etc.; 2. Based on the wisdom of abiding in the Dharma; 3.
依出世智。三結。二明不如理所引。三明非如理非不如理所引分二。一標。二釋。四總結 第三明醉作業相分三。一問。二答有四因緣如論。三結 第四明狂作業相分三。一問。二答有五因緣如論。三結 第五明夢作業相分三。一問。二答有十因緣如論。三結 第六明覺作業相分三。一問。二答有三因緣如論。三結 第七明悶作業相分三。一問。二答有五因緣如論。三結 第八明醒作業相分二。一問。二答 第九明發身語業作業相分三。一問。二答有四因緣如論。三結 第十明離欲作業相分三。一問。二答有四因緣如論。三結 第十一明離欲退作業相分三。一問。二答有五因緣如論。三結 第十二明斷善根作業相分四。一問。二答有五因緣如論。三結。四答難 第十三明續善根作業相分三。一問。二答有四因緣如論。三結 第十四十五合意識舍壽及受生作業相。大門分二。一明內有情世間舍壽及受生門。二明外器世界壞成門。初門分二。一明舍壽門。二明受生門。
初舍壽門分三。一總問。二略答。三廣解分九 一明舍壽量分三。一總標。二列名分二。一列壽盡等三名。二列善不善等三名。三別釋分六。一明壽盡死相分三。一問。二答。三結。二明福盡死相分二。一問。二答。三明不避不平等死相分五。一總問
【現代漢語翻譯】 現代漢語譯本 依據出世間的智慧，分為三部分：第一部分闡述三種結縛（三結，指身見結、戒禁取結、疑結）；第二部分闡述兩種不明，即不如理作意所引發的；第三部分闡述非如理作意和不如理作意所引發的，又分為兩部分：首先是標示，然後是解釋。最後是總結。
第三部分闡述醉酒狀態下的作業之相，分為三部分：首先是提問，然後是回答，其中有四種因緣，如論中所述。最後是總結。
第四部分闡述瘋狂狀態下的作業之相，分為三部分：首先是提問，然後是回答，其中有五種因緣，如論中所述。最後是總結。
第五部分闡述夢境狀態下的作業之相，分為三部分：首先是提問，然後是回答，其中有十種因緣，如論中所述。最後是總結。
第六部分闡述清醒狀態下的作業之相，分為三部分：首先是提問，然後是回答，其中有三種因緣，如論中所述。最後是總結。
第七部分闡述昏迷狀態下的作業之相，分為三部分：首先是提問，然後是回答，其中有五種因緣，如論中所述。最後是總結。
第八部分闡述清醒狀態下的作業之相，分為兩部分：首先是提問，然後是回答。
第九部分闡述由身體和語言所造作的業，分為三部分：首先是提問，然後是回答，其中有四種因緣，如論中所述。最後是總結。
第十部分闡述離欲狀態下的作業之相，分為三部分：首先是提問，然後是回答，其中有四種因緣，如論中所述。最後是總結。
第十一部分闡述從離欲狀態退轉后的作業之相，分為三部分：首先是提問，然後是回答，其中有五種因緣，如論中所述。最後是總結。
第十二部分闡述斷善根的作業之相，分為四部分：首先是提問，然後是回答，其中有五種因緣，如論中所述。最後是總結。第四部分是回答難題。
第十三部分闡述續善根的作業之相，分為三部分：首先是提問，然後是回答，其中有四種因緣，如論中所述。最後是總結。
第十四和第十五部分合並闡述意識舍壽和受生的作業之相。總的綱要分為兩部分：第一部分闡述內在有情世間的舍壽和受生之門；第二部分闡述外在器世界的壞滅和形成之門。第一部分又分為兩部分：首先闡述舍壽之門，然後闡述受生之門。
首先，舍壽之門分為三部分：首先是總的提問，然後是簡略的回答，最後是詳細的解釋，又分為九個部分：第一部分闡述舍壽的量，分為三部分：首先是總的標示，然後是列出名稱，又分為兩部分：首先列出壽命終盡等三種名稱，然後列出善、不善等三種名稱。第三部分是分別解釋，分為六部分：首先闡述壽命終盡的死亡之相，分為三部分：首先是提問，然後是回答，最後是總結。第二部分闡述福報耗盡的死亡之相，分為兩部分：首先是提問，然後是回答。第三部分闡述不避免不平等的死亡之相，分為五個部分：首先是總的提問。
【English Translation】 English version Based on transcendental wisdom, it is divided into three parts: The first part elucidates the three fetters (Samyojana, referring to Sakkayaditthi (self-illusion), Silabbataparamasa (clinging to rites and rituals), and Vicikiccha (doubt)); the second part elucidates the two kinds of non-understanding, which are caused by irrational attention; the third part elucidates what is caused by both irrational and non-irrational attention, which is further divided into two parts: first, the indication, and then the explanation. Finally, there is a summary.
The third part elucidates the characteristics of actions performed in a state of intoxication, divided into three parts: first, a question; then, an answer, which includes four conditions as stated in the treatise. Finally, there is a summary.
The fourth part elucidates the characteristics of actions performed in a state of madness, divided into three parts: first, a question; then, an answer, which includes five conditions as stated in the treatise. Finally, there is a summary.
The fifth part elucidates the characteristics of actions performed in a dream state, divided into three parts: first, a question; then, an answer, which includes ten conditions as stated in the treatise. Finally, there is a summary.
The sixth part elucidates the characteristics of actions performed in a waking state, divided into three parts: first, a question; then, an answer, which includes three conditions as stated in the treatise. Finally, there is a summary.
The seventh part elucidates the characteristics of actions performed in a state of unconsciousness, divided into three parts: first, a question; then, an answer, which includes five conditions as stated in the treatise. Finally, there is a summary.
The eighth part elucidates the characteristics of actions performed in a state of wakefulness, divided into two parts: first, a question; then, an answer.
The ninth part elucidates the actions performed through body and speech, divided into three parts: first, a question; then, an answer, which includes four conditions as stated in the treatise. Finally, there is a summary.
The tenth part elucidates the characteristics of actions performed in a state of detachment from desires, divided into three parts: first, a question; then, an answer, which includes four conditions as stated in the treatise. Finally, there is a summary.
The eleventh part elucidates the characteristics of actions performed after regressing from a state of detachment from desires, divided into three parts: first, a question; then, an answer, which includes five conditions as stated in the treatise. Finally, there is a summary.
The twelfth part elucidates the characteristics of actions that sever roots of goodness, divided into four parts: first, a question; then, an answer, which includes five conditions as stated in the treatise. Finally, there is a summary. The fourth part is answering difficult questions.
The thirteenth part elucidates the characteristics of actions that continue roots of goodness, divided into three parts: first, a question; then, an answer, which includes four conditions as stated in the treatise. Finally, there is a summary.
The fourteenth and fifteenth parts jointly elucidate the characteristics of actions related to the abandonment of life and rebirth of consciousness. The general outline is divided into two parts: the first part elucidates the gate of abandoning life and rebirth in the inner sentient world; the second part elucidates the gate of destruction and formation of the outer world.
The first part, the gate of abandoning life, is divided into three parts: first, a general question; then, a brief answer; and finally, a detailed explanation, which is further divided into nine parts: The first part elucidates the measure of abandoning life, divided into three parts: first, a general indication; then, a listing of names, which is divided into two parts: first, listing the three names such as the exhaustion of lifespan; then, listing the three names such as good and bad. The third part is a separate explanation, divided into six parts: first, elucidating the signs of death due to the exhaustion of lifespan, divided into three parts: first, a question; then, an answer; and finally, a summary. The second part elucidates the signs of death due to the exhaustion of merit, divided into two parts: first, a question; then, an answer. The third part elucidates the signs of unavoidable and unequal death, divided into five parts: first, a general question.
。二略答。三徴問。四答列名分九如論。五結。四明善心死相分二。一問。二答分二。一立因。二顯果分二。一明可憶念相。二明不可憶念相分三。一立正義。二徴。三答所以。五明不善心死相分二。一總問。二廣答分二。一答不善死正義分二。一立因。二顯果。二答善不善死相分二。一依受苦不受苦明相分二。一明善死相。二明不善死相。二依見亂不見亂明相分二。一明善死相。二明不善死相。六明無記心死相分二。一問。二答分二。一立因。二顯果 分九中第二明憶念不憶念相分二。一總標。二別釋分二。一明偏強憶念相。二明平等憶念相 分九中第三明舍壽因分三。一總標。二別釋分二。一明戲論因。二明善不善因。三結 分九中第四舍壽善不善相分三。一明行不善業舍壽相分二。一總標。二引經證成。二明行善業舍壽相分二。一立正義。二明差別。三明不善差別相分二。一明上品不善舍壽相。二明中品不善舍壽相 分九中第五明中有因分三。一明異生中有因分二。一立因。二顯果。二明初二果人中有相分四。一標。二釋。三立喻。四法合。三明不還人中有相 分九中第六明斷末魔差別相分二。一略釋。二廣解分三。一總標。二列名分二如論。三別釋分二。一明重相。二明輕相分二 一依善業明輕相。二依北洲
{ "translations": [ '二、略答。\n三、征問。\n四、答列名分九如論。\n五、結。\n四、明善心死相分二：\n 一、問。\n 二、答分二：\n 一、立因。\n 二、顯果分二：\n 一、明可憶念相。\n 二、明不可憶念相分三：\n 一、立正義。\n 二、征。\n 三、答所以。\n五、明不善心死相分二：\n 一、總問。\n 二、廣答分二：\n 一、答不善死正義分二：\n 一、立因。\n 二、顯果。\n 二、答善不善死相分二：\n 一、依受苦不受苦明相分二：\n 一、明善死相。\n 二、明不善死相。\n 二、依見亂不見亂明相分二：\n 一、明善死相。\n 二、明不善死相。\n六、明無記心死相分二：\n 一、問。\n 二、答分二：\n 一、立因。\n 二、顯果\n分九中第二明憶念不憶念相分二：\n 一、總標。\n 二、別釋分二：\n 一、明偏強憶念相。\n 二、明平等憶念相\n分九中第三明舍壽因分三：\n 一、總標。\n 二、別釋分二：\n 一、明戲論因。\n 二、明善不善因。\n 三、結\n分九中第四舍壽善不善相分三：\n 一、明行不善業舍壽相分二：\n 一、總標。\n 二、引經證成。\n 二、明行善業舍壽相分二：\n 一、立正義。\n 二、明差別。\n 三、明不善差別相分二：\n 一、明上品不善舍壽相。\n 二、明中品不善舍壽相\n分九中第五明中有因分三：\n 一、明異生中有因分二：\n 一、立因。\n 二、顯果。\n 二、明初二果人中有相分四：\n 一、標。\n 二、釋。\n 三、立喻。\n 四、法合。\n 三、明不還人中有相\n分九中第六明斷末魔差別相分二：\n 一、略釋。\n 二、廣解分三：\n 一、總標。\n 二、列名分二如論。\n 三、別釋分二：\n 一、明重相。\n 二、明輕相分二：\n 一、依善業明輕相。\n 二、依北洲' ], "english_translations": [ '2. Brief answer.\n3. Inquiry.\n4. Answer listing the nine categories as discussed.\n5. Conclusion.\n4. Explaining the characteristics of death with wholesome mind, in two parts:\n 1. Question.\n 2. Answer, in two parts:\n 1. Establishing the cause.\n 2. Revealing the result, in two parts:\n 1. Explaining the aspect of being able to be recollected.\n 2. Explaining the aspect of not being able to be recollected, in three parts:\n 1. Establishing the correct meaning.\n 2. Inquiry.\n 3. Answering the reason.\n5. Explaining the characteristics of death with unwholesome mind, in two parts:\n 1. General question.\n 2. Detailed answer, in two parts:\n 1. Answering the correct meaning of unwholesome death, in two parts:\n 1. Establishing the cause.\n 2. Revealing the result.\n 2. Answering the characteristics of wholesome and unwholesome death, in two parts:\n 1. Explaining the characteristics based on experiencing suffering or not, in two parts:\n 1. Explaining the characteristics of wholesome death.\n 2. Explaining the characteristics of unwholesome death.\n 2. Explaining the characteristics based on seeing confusion or not, in two parts:\n 1. Explaining the characteristics of wholesome death.\n 2. Explaining the characteristics of unwholesome death.\n6. Explaining the characteristics of death with neutral mind, in two parts:\n 1. Question.\n 2. Answer, in two parts:\n 1. Establishing the cause.\n 2. Revealing the result.\nAmong the nine, the second explains the aspect of recollection and non-recollection, in two parts:\n 1. General statement.\n 2. Separate explanation, in two parts:\n 1. Explaining the aspect of biased and strong recollection.\n 2. Explaining the aspect of equal recollection.\nAmong the nine, the third explains the cause of abandoning life, in three parts:\n 1. General statement.\n 2. Separate explanation, in two parts:\n 1. Explaining the cause of frivolous talk.\n 2. Explaining the cause of wholesome and unwholesome.\n 3. Conclusion.\nAmong the nine, the fourth explains the characteristics of abandoning life with wholesome and unwholesome, in three parts:\n 1. Explaining the aspect of abandoning life by performing unwholesome actions, in two parts:\n 1. General statement.\n 2. Quoting scriptures to prove it.\n 2. Explaining the aspect of abandoning life by performing wholesome actions, in two parts:\n 1. Establishing the correct meaning.\n 2. Explaining the differences.\n 3. Explaining the differences of unwholesome, in two parts:\n 1. Explaining the aspect of abandoning life with supreme unwholesome.\n 2. Explaining the aspect of abandoning life with intermediate unwholesome.\nAmong the nine, the fifth explains the cause of the intermediate existence (antarabhava), in three parts:\n 1. Explaining the cause of the intermediate existence of ordinary beings, in two parts:\n 1. Establishing the cause.\n 2. Revealing the result.\n 2. Explaining the aspect of the intermediate existence of those who have attained the first two fruits, in four parts:\n 1. Statement.\n 2. Explanation.\n 3. Establishing a metaphor.\n 4. Combining the Dharma.\n 3. Explaining the aspect of the intermediate existence of Non-returners (Anagami).\nAmong the nine, the sixth explains the differences of cutting off the final demon, in two parts:\n 1. Brief explanation.\n 2. Detailed explanation, in three parts:\n 1. General statement.\n 2. Listing the names in two parts as discussed.\n 3. Separate explanation, in two parts:\n 1. Explaining the heavy aspects.\n 2. Explaining the light aspects, in two parts:\n 1. Explaining the light aspects based on wholesome actions.\n 2. Based on the Northern Continent (Uttarakuru)' ] }
明輕相 分九中第七明中有根具不具相分二。一依色界明根具相。二依欲界明根具不具相 分九中第八明調善不調善死相分二。一依清凈解脫明調善死相。二依不清凈及不解脫明不調善死相 分九中第九明識捨身相分三。一明不善人識捨身相。二明行善人識捨身相。三總結。
大門分二中第二明受生相門分二。一總問。二廣答分九。
一明中有相分十二。一明受中有因果相分三。一立因分二如論。二顯果。三立喻 二明中有根圓不圓義 三明中有色相分二。一明不善業中有色相。二明行善中有色相 四明中有是誰緣境 五明中有不貪故自義分二。一明不貪故身義分二。一標。二釋。二明貪後身義分二。一立因。二顯果 六明中有眼所緣境分三。一明無障礙相分二。一明正義。二立喻。二明見同類中有有情義。三明見自生處相 七明中有趣向相分三。一明造不善業中有趣向相。二明生天中有趣向相。三明生人中有趣向相 八明中有住限量分五。一明未得生緣量。二明得生緣量。三明極七日量。四明七七日量。五明決定得受生義 九明中有業轉不轉相分二。一明不轉義。二明轉義 十明中有異名分二。一總標。二別釋分四如論 十一依界明中有有無義 十二明中有受惡趣及善趣身義分三。一明趣那落迦中有相
【現代漢語翻譯】 現代漢語譯本： 明輕相：第九部分中的第七部分，闡明中有（Antarabhava，指死亡到轉世之間的過渡期）是否具有根（indriya，感覺器官）的分相，分為兩部分。第一，依據明根具相（清晰的根具足之相）進行闡述。第二，依據欲界（Kāmadhātu，眾生輪迴的慾望界）闡明根具足與不具足之相。第九部分中的第八部分，闡明調善（可調伏的）與不調善（不可調伏的）死亡之相，分為兩部分。第一，依據清凈解脫（從煩惱中解脫）闡明調善死亡之相。第二，依據不清凈及不解脫闡明不調善死亡之相。第九部分中的第九部分，闡明識（vijñāna，意識）捨身之相，分為三部分。第一，闡明不善之人識捨身之相。第二，闡明行善之人識捨身之相。第三，總結。
大門分為兩部分，第二部分闡明受生相門，分為兩部分。第一，總問。第二，廣答，分為九部分。
第一，闡明中有之相，分為十二部分。第一，闡明受中有因果之相，分為三部分。第一，立因，分為兩部分，如論所述。第二，顯果。第三，立喻。第二，闡明中有根圓滿與不圓滿之義。第三，闡明中有色相，分為兩部分。第一，闡明不善業中有色相。第二，闡明行善中有色相。第四，闡明中有是誰所緣之境。第五，闡明中有不貪故自義，分為兩部分。第一，闡明不貪故身義，分為兩部分。第一，標。第二，釋。第二，闡明貪後身義，分為兩部分。第一，立因。第二，顯果。第六，闡明中有眼所緣境，分為三部分。第一，闡明無障礙相，分為兩部分。第一，闡明正義。第二，立喻。第二，闡明見同類中有有情之義。第三，闡明見自生處相。第七，闡明中有趣向相，分為三部分。第一，闡明造不善業中有趣向相。第二，闡明生天中有趣向相。第三，闡明生人中有趣向相。第八，闡明中有住時量，分為五部分。第一，闡明未得生緣量。第二，闡明得生緣量。第三，闡明極七日量。第四，闡明七七日量。第五，闡明決定得受生義。第九，闡明中有業轉與不轉相，分為兩部分。第一，闡明不轉義。第二，闡明轉義。第十，闡明中有異名，分為兩部分。第一，總標。第二，別釋，分為四部分，如論所述。第十一，依界闡明中有有無之義。第十二，闡明中有受惡趣及善趣身之義，分為三部分。第一，闡明趣那落迦（Naraka，地獄）中有相。
【English Translation】 English version: Clarifying Light Appearance: The seventh part of the ninth section clarifies whether the Antarabhava (intermediate state between death and rebirth) possesses indriya (senses), dividing into two aspects. First, it elucidates based on the 'clear possession of senses' appearance. Second, it clarifies the appearance of possessing or not possessing senses based on the Kāmadhātu (desire realm). The eighth part of the ninth section clarifies the appearance of taming (controllable) and untaming (uncontrollable) death, dividing into two aspects. First, it elucidates the appearance of taming death based on pure liberation (from afflictions). Second, it clarifies the appearance of untaming death based on impurity and non-liberation. The ninth part of the ninth section clarifies the appearance of vijñāna (consciousness) abandoning the body, dividing into three parts. First, it elucidates the appearance of consciousness abandoning the body of an unwholesome person. Second, it elucidates the appearance of consciousness abandoning the body of a virtuous person. Third, a summary.
The main section is divided into two parts, the second part clarifying the aspect of receiving birth, divided into two parts. First, a general question. Second, a detailed answer, divided into nine parts.
First, clarifying the appearance of the Antarabhava, divided into twelve parts. First, clarifying the cause and effect of the Antarabhava, divided into three parts. First, establishing the cause, divided into two parts, as stated in the treatise. Second, revealing the effect. Third, establishing a metaphor. Second, clarifying the meaning of the Antarabhava's senses being complete or incomplete. Third, clarifying the appearance of the Antarabhava's form, divided into two parts. First, clarifying the appearance of the Antarabhava's form due to unwholesome karma. Second, clarifying the appearance of the Antarabhava's form due to wholesome karma. Fourth, clarifying what the object of the Antarabhava is. Fifth, clarifying the meaning of the Antarabhava not being greedy for itself, divided into two parts. First, clarifying the meaning of the body due to not being greedy, divided into two parts. First, indication. Second, explanation. Second, clarifying the meaning of the body after greed, divided into two parts. First, establishing the cause. Second, revealing the effect. Sixth, clarifying the object of the Antarabhava's eye, divided into three parts. First, clarifying the appearance of no obstruction, divided into two parts. First, clarifying the correct meaning. Second, establishing a metaphor. Second, clarifying the meaning of seeing sentient beings in the same type of Antarabhava. Third, clarifying the appearance of seeing one's own place of birth. Seventh, clarifying the appearance of the Antarabhava's direction, divided into three parts. First, clarifying the appearance of the Antarabhava's direction due to creating unwholesome karma. Second, clarifying the appearance of the Antarabhava's direction due to being born in the heavens. Third, clarifying the appearance of the Antarabhava's direction due to being born as a human. Eighth, clarifying the duration of the Antarabhava's stay, divided into five parts. First, clarifying the duration before obtaining the conditions for birth. Second, clarifying the duration after obtaining the conditions for birth. Third, clarifying the duration of a maximum of seven days. Fourth, clarifying the duration of forty-nine days. Fifth, clarifying the meaning of definitely receiving birth. Ninth, clarifying the appearance of the Antarabhava's karma transforming or not transforming, divided into two parts. First, clarifying the meaning of not transforming. Second, clarifying the meaning of transforming. Tenth, clarifying the different names of the Antarabhava, divided into two parts. First, a general indication. Second, separate explanations, divided into four parts, as stated in the treatise. Eleventh, clarifying the meaning of the existence or non-existence of the Antarabhava based on the realms. Twelfth, clarifying the meaning of the Antarabhava receiving the body of evil destinies and good destinies, divided into three parts. First, clarifying the appearance of the Antarabhava going to Naraka (hell).
分五。一立因。二明受生相。三明諸根具相。四明受果。五明不生因。二明往鬼趣中有相分二。一標。二釋。三明往傍生趣等中有相分二。一立因。二顯果。
二廣答分九中第二明受生三法相等分三 一明三處現前相分二。一總標。二列釋分三如論 二明三種無障相分三。一總標。二列名分三如論。三別釋分三。一明產處過患相分三。一總問。二廣答分十。一答產處風逼迫過。二答產處熱逼迫過。三答產處癊逼迫過。四答產處有如麻過。五答產處有如麥過。六答其門如車形過。七答其門如螺形過。八答其門有曲過。九答其門有穢過。十答其門有濁過 三總結。二明種子過患相分三。一總問。二廣答分五如論。三總結。三明宿業過患相分三。一總問。二廣答分七如論。三總結 第三明總結。
二廣答分九中第三明入胎相分二。一總標。二別釋分四 一明顛倒想分二。一標。二釋 分四中二明男女差別相分五。一明為女中有于父起貪心相。二明為男中有于母起貪心相。三明為女中有于母起遠去相。四明為男中有于父起遠離相。五明受生因由 分四中三明無福有福受生差別分二。一明無福受生相分二。一立因。二顯果分二 一聞聲。二見色二明有福受生相分二。一立因。二顯果分二。一明聞聲差別。二明見色差
【現代漢語翻譯】 現代漢語譯本 分為五部分：一、確立原因；二、闡明受生之相；三、闡明諸根完備之相；四、闡明所受之果；五、闡明不生之因。二、闡明前往鬼趣的中陰身之相，分為兩部分：一、標示；二、解釋。三、闡明前往傍生趣等的中陰身之相，分為兩部分：一、確立原因；二、顯示結果。
在九部分廣泛解答中，第二部分闡明受生的三種法相等，分為三部分：一、闡明三種處境現前之相，分為兩部分：一、總標；二、列舉解釋，如論中所述。二、闡明三種無障礙之相，分為三部分：一、總標；二、列舉名稱，如論中所述。三、分別解釋，分為三部分：一、闡明產處（生產的地方）的過患之相，分為三部分：一、總問；二、廣泛解答，分為十個方面：一、回答產處風的逼迫之過；二、回答產處熱的逼迫之過；三、回答產處黑暗的逼迫之過；四、回答產處有如麻（芝麻）一般的過患；五、回答產處有如麥（麥子）一般的過患；六、回答產處之門如車輪形狀的過患；七、回答產處之門如螺（海螺）形狀的過患；八、回答產處之門有彎曲的過患；九、回答產處之門有污穢的過患；十、回答產處之門有渾濁的過患。三、總結。二、闡明種子（精子或卵子）的過患之相，分為三部分：一、總問；二、廣泛解答，分為五個方面，如論中所述。三、總結。三、闡明宿業（前世的業力）的過患之相，分為三部分：一、總問；二、廣泛解答，分為七個方面，如論中所述。三、總結。第三、闡明總結。
在九部分廣泛解答中，第三部分闡明入胎之相，分為兩部分：一、總標；二、分別解釋，分為四個方面：一、闡明顛倒想，分為兩部分：一、標示；二、解釋。在四個方面中，第二方面闡明男女差別之相，分為五個方面：一、闡明作為女性的中陰身對父親產生貪心的相；二、闡明作為男性的中陰身對母親產生貪心的相；三、闡明作為女性的中陰身對母親產生遠離的相；四、闡明作為男性的中陰身對父親產生遠離的相；五、闡明受生的因由。在四個方面中，第三方面闡明無福和有福受生的差別，分為兩部分：一、闡明無福受生之相，分為兩部分：一、確立原因；二、顯示結果，分為兩部分：一、聽到聲音；二、見到顏色。二、闡明有福受生之相，分為兩部分：一、確立原因；二、顯示結果，分為兩部分：一、闡明聽到聲音的差別；二、闡明見到顏色的差別。
【English Translation】 English version Divided into five parts: 1. Establishing the cause; 2. Explaining the characteristics of being born; 3. Explaining the characteristics of complete faculties; 4. Explaining the result received; 5. Explaining the cause of non-birth. 2. Explaining the intermediate state of beings going to the realm of ghosts, divided into two parts: 1. Indication; 2. Explanation. 3. Explaining the intermediate state of beings going to the realm of animals, etc., divided into two parts: 1. Establishing the cause; 2. Revealing the result.
In the second of the nine-part extensive answers, the second part explains the equality of the three dharmas of being born, divided into three parts: 1. Explaining the appearance of the three places, divided into two parts: 1. General indication; 2. Listing and explaining, as stated in the treatise. 2. Explaining the three unobstructed appearances, divided into three parts: 1. General indication; 2. Listing the names, as stated in the treatise. 3. Separate explanations, divided into three parts: 1. Explaining the faults of the place of birth, divided into three parts: 1. General question; 2. Extensive answer, divided into ten aspects: 1. Answering the fault of being forced by the wind in the place of birth; 2. Answering the fault of being forced by the heat in the place of birth; 3. Answering the fault of being forced by the darkness in the place of birth; 4. Answering the fault of the place of birth being like sesame seeds; 5. Answering the fault of the place of birth being like wheat; 6. Answering the fault of the entrance to the place of birth being shaped like a wheel; 7. Answering the fault of the entrance to the place of birth being shaped like a conch shell; 8. Answering the fault of the entrance to the place of birth being curved; 9. Answering the fault of the entrance to the place of birth being filthy; 10. Answering the fault of the entrance to the place of birth being turbid. 3. Summary. 2. Explaining the faults of the seed (sperm or egg), divided into three parts: 1. General question; 2. Extensive answer, divided into five aspects, as stated in the treatise. 3. Summary. 3. Explaining the faults of past karma, divided into three parts: 1. General question; 2. Extensive answer, divided into seven aspects, as stated in the treatise. 3. Summary. 3. Explaining the conclusion.
In the third of the nine-part extensive answers, the third part explains the appearance of entering the womb, divided into two parts: 1. General indication; 2. Separate explanations, divided into four aspects: 1. Explaining the inverted thought, divided into two parts: 1. Indication; 2. Explanation. In the four aspects, the second aspect explains the differences between male and female, divided into five aspects: 1. Explaining the appearance of a female intermediate being developing greed towards the father; 2. Explaining the appearance of a male intermediate being developing greed towards the mother; 3. Explaining the appearance of a female intermediate being developing aversion towards the mother; 4. Explaining the appearance of a male intermediate being developing aversion towards the father; 5. Explaining the causes of being born. In the four aspects, the third aspect explains the differences between being born with and without merit, divided into two parts: 1. Explaining the appearance of being born without merit, divided into two parts: 1. Establishing the cause; 2. Revealing the result, divided into two parts: 1. Hearing sounds; 2. Seeing colors. 2. Explaining the appearance of being born with merit, divided into two parts: 1. Establishing the cause; 2. Revealing the result, divided into two parts: 1. Explaining the difference in hearing sounds; 2. Explaining the difference in seeing colors.
別 分四中四明取識續生義分三。一總標略義。二別釋差別分二。一問。二答分四。一明藏識任持根大種相。二明諸根大種俱生相分三。一立因。二顯果。三結。三明漸次成諸根相分三。一明眼等諸根成相分二。一立因。二顯果。二明諸根依處成相分二。一立因。二顯果。三總結。四明互相安危相分四。一明依託義。二明損益義。三總結。四明肉心義。第三明總結。
二廣答分九中第四明種子具不具差別相分十二 一依般涅槃法明種子有無差別分二。一明具相。二明不具相 二依界明種子分二。一總標。二別釋分三如論 三依四大種明種子義分二。一立正義。二明作業分四如論 四依二因明種子義分二。一明能生自體戲論因。二明能生族姓等果善不善因 五依凡聖明種子義分二。一明凡種子。二明聖種子 六依三受明種子義分四。一依異熟所攝受明種子。二依異熟所生受明種子。三依境界生受明種子。四依隨緣起受明種子 七依所熏明種子義 八依因果受用未受用明種子義分四。一明已與果種子分二。一立因。二顯果。二明未與果種子分五。一標。二釋。三答難。四明已受果義。五明未受果義 三明不定種子。四總結 九依染凈明種子義分二。一明染種。二明凈種 十依粗重等明種子義分二。一明煩惱所攝種子
【現代漢語翻譯】 現代漢語譯本： 別，分為四中四，闡明取識、續生之義，分為三部分。一、總標略義。二、分別解釋差別，分為兩部分。一、提問。二、回答，分為四部分。一、闡明藏識（Ālayavijñāna，又稱阿賴耶識，佛教唯識宗所說的第八識，是宇宙萬有的本源）任持根、大種之相。二、闡明諸根、大種俱生之相，分為三部分。一、立因。二、顯果。三、總結。三、闡明漸次成就諸根之相，分為三部分。一、闡明眼等諸根成就之相，分為兩部分。一、立因。二、顯果。二、闡明諸根依處成就之相，分為兩部分。一、立因。二、顯果。三、總結。四、闡明互相安危之相，分為四部分。一、闡明依託之義。二、闡明損益之義。三、總結。四、闡明肉心之義。第三、闡明總結。
二、廣答，分為九中，第四闡明種子具不具差別之相，分為十二部分。一、依據《般涅槃法》（Mahāparinirvāṇa Sūtra，大乘佛教經典，講述佛陀涅槃前後事蹟）闡明種子有無差別，分為兩部分。一、闡明具相。二、闡明不具相。二、依據界闡明種子，分為兩部分。一、總標。二、分別解釋，分為三部分，如論中所述。三、依據四大種闡明種子之義，分為兩部分。一、立正義。二、闡明作業，分為四部分，如論中所述。四、依據二因闡明種子之義，分為兩部分。一、闡明能生自體戲論之因。二、闡明能生族姓等果、善不善之因。五、依據凡聖闡明種子之義，分為兩部分。一、闡明凡種子。二、闡明聖種子。六、依據三受闡明種子之義，分為四部分。一、依據異熟所攝受闡明種子。二、依據異熟所生受闡明種子。三、依據境界生受闡明種子。四、依據隨緣起受闡明種子。七、依據所熏闡明種子之義。八、依據因果受用、未受用闡明種子之義，分為四部分。一、闡明已與果種子，分為兩部分。一、立因。二、顯果。二、闡明未與果種子，分為五部分。一、標。二、釋。三、答難。四、闡明已受果之義。五、闡明未受果之義。三、闡明不定種子。四、總結。九、依據染凈闡明種子之義，分為兩部分。一、闡明染種。二、闡明凈種。十、依據粗重等闡明種子之義，分為兩部分。一、闡明煩惱所攝種子。
【English Translation】 English version: Distinction, divided into four sections within four categories, elucidating the meaning of taking consciousness and the continuation of life, divided into three parts. 1. General outline of the brief meaning. 2. Separate explanation of the differences, divided into two parts. 1. Question. 2. Answer, divided into four parts. 1. Elucidating the Ālayavijñāna (storehouse consciousness, the eighth consciousness in Yogācāra Buddhism, considered the source of all phenomena) as upholding the roots and the great elements. 2. Elucidating the co-arising of the roots and the great elements, divided into three parts. 1. Establishing the cause. 2. Revealing the effect. 3. Conclusion. 3. Elucidating the gradual formation of the roots, divided into three parts. 1. Elucidating the formation of the eye and other roots, divided into two parts. 1. Establishing the cause. 2. Revealing the effect. 2. Elucidating the formation of the bases upon which the roots rely, divided into two parts. 1. Establishing the cause. 2. Revealing the effect. 3. Conclusion. 4. Elucidating the mutual safety and danger, divided into four parts. 1. Elucidating the meaning of reliance. 2. Elucidating the meaning of benefit and harm. 3. Conclusion. 4. Elucidating the meaning of the physical heart. 3. Elucidating the conclusion.
- Extensive answer, divided into nine sections, the fourth elucidating the differences between seeds that are complete and incomplete, divided into twelve parts. 1. Based on the Mahāparinirvāṇa Sūtra (a Mahayana Buddhist scripture recounting the events surrounding the Buddha's parinirvana) elucidating the differences between the presence and absence of seeds, divided into two parts. 1. Elucidating the complete aspect. 2. Elucidating the incomplete aspect. 2. Based on realms, elucidating seeds, divided into two parts. 1. General outline. 2. Separate explanation, divided into three parts, as described in the treatise. 3. Based on the four great elements, elucidating the meaning of seeds, divided into two parts. 1. Establishing the correct meaning. 2. Elucidating the function, divided into four parts, as described in the treatise. 4. Based on the two causes, elucidating the meaning of seeds, divided into two parts. 1. Elucidating the cause that can generate self-nature and conceptual proliferation. 2. Elucidating the cause that can generate results such as lineage, good and bad. 5. Based on ordinary beings and sages, elucidating the meaning of seeds, divided into two parts. 1. Elucidating the seeds of ordinary beings. 2. Elucidating the seeds of sages. 6. Based on the three feelings, elucidating the meaning of seeds, divided into four parts. 1. Based on feeling included in the Vipāka (result of actions) elucidating seeds. 2. Based on feeling born from the Vipāka elucidating seeds. 3. Based on feeling born from objects elucidating seeds. 4. Based on feeling arising from conditions elucidating seeds. 7. Based on what is perfumed, elucidating the meaning of seeds. 8. Based on the use and non-use of cause and effect, elucidating the meaning of seeds, divided into four parts. 1. Elucidating seeds that have already given fruit, divided into two parts. 1. Establishing the cause. 2. Revealing the effect. 2. Elucidating seeds that have not yet given fruit, divided into five parts. 1. Statement. 2. Explanation. 3. Answering difficulties. 4. Elucidating the meaning of having received the fruit. 5. Elucidating the meaning of not having received the fruit. 3. Elucidating indeterminate seeds. 4. Conclusion. 9. Based on defilement and purity, elucidating the meaning of seeds, divided into two parts. 1. Elucidating defiled seeds. 2. Elucidating pure seeds. 10. Based on coarseness and heaviness, elucidating the meaning of seeds, divided into two parts. 1. Elucidating seeds included in afflictions.
。二明異熟及無記所攝種子 十一依信等十一善法明種子義分四。一立正義。二徴。三答所以。四結引證 十二依異名明種子義分四。一總標。二列名分十一如論。三總結。四明轉依勝利分二。一明舍一切染污法種子勝利。二明轉一切善及無記法種子闕緣勝利。
二廣答分九中第五明住胎時等義分三 一明住胎時限分三。一立正義。二引證。三明經意趣分三。一明極滿足相。二明圓滿非極滿足相。三明不滿足相 二明住胎食相 三分別住胎八位差別分四。一總標。二徴問。三列名分八如論。四別釋分八如論。
二廣答分九中第六明胎藏轉變義分二 一略釋分二。一立因分二如論。二顯果分四如論 二廣解分四。一明發變異相分二。一標。二釋分三如論。二明色變異相分二。一標。二釋分四如論。三明皮變異相分二。一標。二釋分二如論。四明支分變異相分二。一標。二釋分三如論。
二廣答分九中第七明住胎時男女差別等義分三。一明男女任胎差別相。二明母受苦惱相。三明出胎時分。
二廣答分九中第八明諸根受境緣等義分六一明受六塵相分二。一標。二釋 二明學言說相分二。一標。二釋 三明耽著家室相分二。一標。二釋 四明學工巧相分二。一標。二釋 五明受用境界相分二。一標
【現代漢語翻譯】 現代漢語譯本 二、闡明異熟果以及無記法所包含的種子。十一、依據信等十一種善法闡明種子的意義，分為四個部分：一、確立正確的意義。二、提出疑問。三、回答原因。四、總結並引用證據。十二、依據不同的名稱闡明種子的意義，分為四個部分：一、總的標示。二、列舉十一種名稱，如論中所述。三、總結。四、闡明轉依的殊勝利益，分為兩個部分：一、闡明捨棄一切染污法種子的殊勝利益。二、闡明轉變一切善法和無記法種子，缺少因緣的殊勝利益。 二、廣泛回答分為九個部分，其中第五個部分闡明住胎時的意義等，分為三個部分：一、闡明住胎時限，分為三個部分：一、確立正確的意義。二、引用證據。三、闡明經文的意趣，分為三個部分：一、闡明極其滿足的相狀。二、闡明圓滿而非極其滿足的相狀。三、闡明不滿足的相狀。二、闡明住胎時的飲食相狀。三、分別闡明住胎八個階段的差別，分為四個部分：一、總的標示。二、提出疑問。三、列舉八種名稱，如論中所述。四、分別解釋，如論中所述。 二、廣泛回答分為九個部分，其中第六個部分闡明胎藏轉變的意義，分為兩個部分：一、簡略解釋，分為兩個部分：一、確立原因，如論中所述。二、顯示結果，分為四個部分，如論中所述。二、廣泛解釋，分為四個部分：一、闡明發毛變化的相狀，分為兩個部分：一、標示。二、解釋，分為三個部分，如論中所述。二、闡明顏色變化的相狀，分為兩個部分：一、標示。二、解釋，分為四個部分，如論中所述。三、闡明面板變化的相狀，分為兩個部分：一、標示。二、解釋，分為兩個部分，如論中所述。四、闡明肢體變化的相狀，分為兩個部分：一、標示。二、解釋，分為三個部分，如論中所述。 二、廣泛回答分為九個部分，其中第七個部分闡明住胎時男女的差別等意義，分為三個部分：一、闡明男女承受胎的差別相狀。二、闡明母親承受苦惱的相狀。三、闡明出胎的時間。 二、廣泛回答分為九個部分，其中第八個部分闡明諸根感受境界的因緣等意義，分為六個部分：一、闡明感受六塵（Loka-dhātu）相狀，分為兩個部分：一、標示。二、解釋。二、闡明學習言說的相狀，分為兩個部分：一、標示。二、解釋。三、闡明耽著家室的相狀，分為兩個部分：一、標示。二、解釋。四、闡明學習工巧的相狀，分為兩個部分：一、標示。二、解釋。五、闡明受用境界的相狀，分為兩個部分：一、標示。
【English Translation】 English version 2. Explaining the seeds contained in the Vipāka (異熟) and indeterminate (無記) dharmas. 11. Explaining the meaning of seeds based on the eleven good dharmas such as faith, divided into four parts: 1. Establishing the correct meaning. 2. Raising questions. 3. Answering the reasons. 4. Summarizing and citing evidence. 12. Explaining the meaning of seeds based on different names, divided into four parts: 1. General indication. 2. Listing eleven names, as mentioned in the treatise. 3. Summarizing. 4. Explaining the excellent benefits of Parāvṛtti (轉依), divided into two parts: 1. Explaining the excellent benefits of abandoning the seeds of all defiled dharmas. 2. Explaining the excellent benefits of transforming all good and indeterminate dharma seeds, lacking conditions. 2. The extensive answer is divided into nine parts, the fifth of which explains the meaning of being in the womb, etc., divided into three parts: 1. Explaining the time limit of being in the womb, divided into three parts: 1. Establishing the correct meaning. 2. Citing evidence. 3. Explaining the intent of the sutra, divided into three parts: 1. Explaining the extremely satisfactory appearance. 2. Explaining the complete but not extremely satisfactory appearance. 3. Explaining the unsatisfactory appearance. 2. Explaining the appearance of food during gestation. 3. Explaining the differences in the eight stages of gestation, divided into four parts: 1. General indication. 2. Raising questions. 3. Listing eight names, as mentioned in the treatise. 4. Explaining separately, as mentioned in the treatise. 2. The extensive answer is divided into nine parts, the sixth of which explains the meaning of the transformation of the womb, divided into two parts: 1. Brief explanation, divided into two parts: 1. Establishing the cause, as mentioned in the treatise. 2. Showing the result, divided into four parts, as mentioned in the treatise. 2. Extensive explanation, divided into four parts: 1. Explaining the appearance of hair transformation, divided into two parts: 1. Indication. 2. Explanation, divided into three parts, as mentioned in the treatise. 2. Explaining the appearance of color transformation, divided into two parts: 1. Indication. 2. Explanation, divided into four parts, as mentioned in the treatise. 3. Explaining the appearance of skin transformation, divided into two parts: 1. Indication. 2. Explanation, divided into two parts, as mentioned in the treatise. 4. Explaining the appearance of limb transformation, divided into two parts: 1. Indication. 2. Explanation, divided into three parts, as mentioned in the treatise. 2. The extensive answer is divided into nine parts, the seventh of which explains the meaning of the differences between male and female during gestation, etc., divided into three parts: 1. Explaining the differences in the appearance of male and female receiving the womb. 2. Explaining the appearance of the mother suffering distress. 3. Explaining the time of leaving the womb. 2. The extensive answer is divided into nine parts, the eighth of which explains the meaning of the conditions for the senses to receive objects, etc., divided into six parts: 1. Explaining the appearance of receiving the six dusts (Loka-dhātu), divided into two parts: 1. Indication. 2. Explanation. 2. Explaining the appearance of learning to speak, divided into two parts: 1. Indication. 2. Explanation. 3. Explaining the appearance of being attached to family, divided into two parts: 1. Indication. 2. Explanation. 4. Explaining the appearance of learning crafts, divided into two parts: 1. Indication. 2. Explanation. 5. Explaining the appearance of enjoying realms, divided into two parts: 1. Indication.
。二釋 六明受苦樂相分二。一標。二釋分二。一立因分二如論。二顯果分二。一明染品果。二明凈品果。
二廣答分九中第九明種子等四緣之義分七 一總標 二列名分四如論 三別釋分四。一明種子所引相。二明飲食資養相。三明隨遂守護相。四隨學造作身語業相分三。一標。二釋。三結 四明不修行過失 五明修行勝利分二。一立因。二顯果 六明難悟相分二。一標。二釋分八如論 七明總結。
第二明外器世間壞成相分三。一總問。二略答。三廣解分二。一明壞相。二明成相。
初明壞相分三。一明所壞差別。二明能壞性相。三總結 一明所壞差別分六。一立因。二顯果。三徴。四答所以。五明器世成因分二。一立因。二顯果。六明有情時無定相分三。一立正義。二徴。三答所以。
壞相分三中第二明能壞性相分二。一總標。二別釋分六 一明壞之限量分三 一明災壞限分三。一明火災壞限。二明水災壞限。三明風災壞限 二明第四靜慮無壞因分二。一標。二釋 三明三災壞頂分二。一標。二釋分三。一明火災頂。二明水災頂。三明風災頂 二別釋分六中第二明壞空成住相分四如論。
二別釋分六中第三明立劫意趣分二。一依八十中劫明立劫意。二依初靜慮三天壽量明立劫意
【現代漢語翻譯】 現代漢語譯本：二、解釋：六、闡明感受苦樂之相，分為兩部分。一、標示。二、解釋，分為兩部分。一、建立因，分為兩部分，如論所述。二、顯示果，分為兩部分。一、闡明染污品類的果報。二、闡明清凈品類的果報。
二、廣泛回答，分為九部分，其中第九部分闡明種子等四緣的意義，分為七部分。一、總標。二、列舉名稱，分為四部分，如論所述。三、分別解釋，分為四部分。一、闡明種子所引發的相狀。二、闡明飲食資養的相狀。三、闡明隨順守護的相狀。四、闡明隨學習造作身語業的相狀，分為三部分。一、標示。二、解釋。三、總結。四、闡明不修行的過失。五、闡明修行的勝利，分為兩部分。一、建立因。二、顯示果。六、闡明難以領悟的相狀，分為兩部分。一、標示。二、解釋，分為八部分，如論所述。七、闡明總結。
第二，闡明外器世間（指我們所居住的外部世界）的壞滅和形成之相，分為三部分。一、總問。二、簡略回答。三、廣泛解釋，分為兩部分。一、闡明壞滅之相。二、闡明形成之相。
首先闡明壞滅之相，分為三部分。一、闡明所壞滅的差別。二、闡明能壞滅的性質和相狀。三、總結。一、闡明所壞滅的差別，分為六部分。一、建立因。二、顯示果。三、提問。四、回答原因。五、闡明器世間形成的因緣，分為兩部分。一、建立因。二、顯示果。六、闡明有情（指有情眾生）有時沒有定相，分為三部分。一、建立正義。二、提問。三、回答原因。
壞滅之相分為三部分，其中第二部分闡明能壞滅的性質和相狀，分為兩部分。一、總標。二、分別解釋，分為六部分。一、闡明壞滅的次第，分為三部分。一、闡明火災壞滅的界限。二、闡明水災壞滅的界限。三、闡明風災壞滅的界限。二、闡明第四禪定（catuttha jhāna）沒有壞滅的原因，分為兩部分。一、標示。二、解釋。三、闡明三災（指火災、水災、風災）壞滅的頂點，分為兩部分。一、標示。二、解釋，分為三部分。一、闡明火災的頂點。二、闡明水災的頂點。三、闡明風災的頂點。二、分別解釋，分為六部分，其中第二部分闡明壞滅、空無、形成、安住的相狀，分為四部分，如論所述。
二、分別解釋，分為六部分，其中第三部分闡明建立劫（kalpa，時間單位）的意趣，分為兩部分。一、依據八十個中劫（antara-kalpa，小劫）闡明建立劫的意趣。二、依據初禪天（初禪天）的三天（梵眾天、梵輔天、大梵天）的壽命長短闡明建立劫的意趣。
【English Translation】 English version: Two, Explanation: Six, Explaining the aspect of experiencing suffering and happiness, divided into two parts. One, indication. Two, explanation, divided into two parts. One, establishing the cause, divided into two parts, as stated in the treatise. Two, revealing the result, divided into two parts. One, elucidating the result of defiled categories. Two, elucidating the result of pure categories.
Two, extensive answer, divided into nine parts, among which the ninth part elucidates the meaning of the four conditions such as seeds, divided into seven parts. One, general indication. Two, listing names, divided into four parts, as stated in the treatise. Three, separate explanations, divided into four parts. One, elucidating the aspect induced by the seed. Two, elucidating the aspect of nourishment by food and drink. Three, elucidating the aspect of following and protecting. Four, elucidating the aspect of following and learning to create physical, verbal, and mental karma, divided into three parts. One, indication. Two, explanation. Three, conclusion. Four, elucidating the faults of not practicing. Five, elucidating the victory of practice, divided into two parts. One, establishing the cause. Two, revealing the result. Six, elucidating the aspect of being difficult to understand, divided into two parts. One, indication. Two, explanation, divided into eight parts, as stated in the treatise. Seven, elucidating the conclusion.
Second, elucidating the aspect of the destruction and formation of the external world (referring to the external world we live in), divided into three parts. One, general question. Two, brief answer. Three, extensive explanation, divided into two parts. One, elucidating the aspect of destruction. Two, elucidating the aspect of formation.
First, elucidating the aspect of destruction, divided into three parts. One, elucidating the differences of what is destroyed. Two, elucidating the nature and characteristics of what can destroy. Three, conclusion. One, elucidating the differences of what is destroyed, divided into six parts. One, establishing the cause. Two, revealing the result. Three, question. Four, answering the reason. Five, elucidating the causes and conditions for the formation of the world, divided into two parts. One, establishing the cause. Two, revealing the result. Six, elucidating that sentient beings (referring to sentient beings) sometimes have no fixed characteristics, divided into three parts. One, establishing the correct meaning. Two, question. Three, answering the reason.
The aspect of destruction is divided into three parts, among which the second part elucidates the nature and characteristics of what can destroy, divided into two parts. One, general indication. Two, separate explanations, divided into six parts. One, elucidating the order of destruction, divided into three parts. One, elucidating the limits of destruction by fire disaster. Two, elucidating the limits of destruction by water disaster. Three, elucidating the limits of destruction by wind disaster. Two, elucidating that the fourth dhyana (catuttha jhāna) has no cause for destruction, divided into two parts. One, indication. Two, explanation. Three, elucidating the peak of destruction by the three disasters (referring to fire, water, and wind disasters), divided into two parts. One, indication. Two, explanation, divided into three parts. One, elucidating the peak of fire disaster. Two, elucidating the peak of water disaster. Three, elucidating the peak of wind disaster. Two, separate explanations, divided into six parts, among which the second part elucidates the aspects of destruction, emptiness, formation, and abiding, divided into four parts, as stated in the treatise.
Two, separate explanations, divided into six parts, among which the third part elucidates the intention of establishing a kalpa (kalpa, a unit of time), divided into two parts. One, elucidating the intention of establishing a kalpa based on eighty intermediate kalpas (antara-kalpa, small kalpa). Two, elucidating the intention of establishing a kalpa based on the lifespan of the three heavens (Brahma-pārisadya, Brahma-purohita, and Maha-brahma) of the first dhyana heaven (first dhyana).
趣分二。一標。二釋分三如論。
二別釋分六中第四明火災壞相分二。一明中劫相。二明壞相 一明中劫相分三。一總問。二略答分五。一明壽量無限義。二明壽量有限時。三明壽量減相。四明壽增因。五總結。三廣解分三。一總標。二列名分三如論。三別釋分三 一明儉災相分二。一總標。二別釋分四。一明興起時。二明儉相分五。一難得義。二明謹會法。三明守護相。四明無力五總結。三明時限。四明增壽等因 分三中二明病災相分四。一明興起時。二明病相。三明病息時限。四明壽增等因 分三中三明刀災相分六。一明興起時。二明刀相。三息時。四明三衰損相分三。一總標。二列名分三如論。三別釋分三。一明壽量衰損分二。一標。二釋。二明依止衰損分二。一標。二釋。三明資具衰損分二。一標。二釋分四如論。五明增壽因。六明壽量等增長因分二。一立因。二顯果分四如論 明火劫分二中第二明壞相分二。一明壞有情世間相。二明壞器世間相 一明壞有情世間相分四。一明壞地獄有情。二例明傍生鬼趣有情。三明壞人趣有情分三。一立因。二顯果。三結。四例明壞天趣有情 二明壞器世間相分六。一明不可得義分四。一明有情不可得。二明資具不可得。三明天雨不可得。四明藥草等不可得。二明能
【現代漢語翻譯】 現代漢語譯本 趣旨分為兩部分：一是標示，二是解釋。解釋又分為三部分，如論中所述。
在六種不同的解釋中，第四部分闡明火災的毀滅景象，分為兩部分：一是闡明中劫的景象，二是闡明毀滅的景象。第一部分闡明中劫的景象，分為三部分：一是總的提問，二是簡略的回答，回答又分為五個方面：一是闡明壽命無限的意義，二是闡明壽命有限的時間，三是闡明壽命減少的景象，四是闡明壽命增長的原因，五是總結。三是廣泛的解釋，分為三部分：一是總的標示，二是列出名稱，如論中所述，三是分別解釋，分為三部分。一是闡明饑饉災的景象，分為兩部分：一是總的標示，二是分別解釋，分為四個方面：一是闡明興起的時間，二是闡明饑饉的景象，分為五個方面：一是難以獲得食物的意義，二是闡明謹慎聚會的方法，三是闡明守護的景象，四是闡明無力抵抗，五是總結。三是闡明時限，四是闡明增長壽命等的原因。
在三部分中，第二部分闡明疾病災的景象，分為四個方面：一是闡明興起的時間，二是闡明疾病的景象，三是闡明疾病停止的時限，四是闡明壽命增長等的原因。
在三部分中，第三部分闡明刀兵災的景象，分為六個方面：一是闡明興起的時間，二是闡明刀兵的景象，三是闡明停止的時間，四是闡明三種衰損的景象，分為三部分：一是總的標示，二是列出名稱，如論中所述，三是分別解釋，分為三部分：一是闡明壽命衰損，分為兩部分：一是標示，二是解釋。二是闡明依止衰損，分為兩部分：一是標示，二是解釋。三是闡明資具衰損，分為兩部分：一是標示，二是解釋，分為四個方面，如論中所述。五是闡明增長壽命的原因，六是闡明壽命等增長的原因，分為兩部分：一是建立原因，二是顯示結果，分為四個方面，如論中所述。
在闡明火劫的兩部分中，第二部分闡明毀滅的景象，分為兩部分：一是闡明毀滅有情世間的景象，二是闡明毀滅器世間的景象。第一部分闡明毀滅有情世間的景象，分為四個方面：一是闡明毀滅地獄有情，二是類比闡明傍生（動物）和鬼趣有情，三是闡明毀滅人趣有情，分為三部分：一是建立原因，二是顯示結果，三是總結。四是類比闡明毀滅天趣有情。第二部分闡明毀滅器世間的景象，分為六個方面：一是闡明不可得的意義，分為四個方面：一是闡明有情不可得，二是闡明資具不可得，三是闡明天雨不可得，四是闡明藥草等不可得。二是闡明能夠
【English Translation】 English version The gist is divided into two parts: first, the indication; second, the explanation. The explanation is further divided into three parts, as discussed in the treatise.
Among the six distinct explanations, the fourth elucidates the destructive aspects of the fire calamity, divided into two parts: first, clarifying the aspects of the intermediate kalpa; second, clarifying the aspects of destruction. The first part, clarifying the aspects of the intermediate kalpa, is divided into three parts: first, a general question; second, a brief answer, which is further divided into five aspects: first, clarifying the meaning of limitless lifespan; second, clarifying the time of limited lifespan; third, clarifying the aspects of decreasing lifespan; fourth, clarifying the causes of increasing lifespan; fifth, a summary. Third, a broad explanation, divided into three parts: first, a general indication; second, listing the names, as discussed in the treatise; third, separate explanations, divided into three parts. First, clarifying the aspects of the famine calamity, divided into two parts: first, a general indication; second, separate explanations, divided into four aspects: first, clarifying the time of arising; second, clarifying the aspects of famine, divided into five aspects: first, the meaning of difficulty in obtaining food; second, clarifying the method of cautious gatherings; third, clarifying the aspects of protection; fourth, clarifying the inability to resist; fifth, a summary. Third, clarifying the time limit; fourth, clarifying the causes of increasing lifespan, etc.
Among the three parts, the second part clarifies the aspects of the disease calamity, divided into four aspects: first, clarifying the time of arising; second, clarifying the aspects of disease; third, clarifying the time limit of the cessation of disease; fourth, clarifying the causes of increasing lifespan, etc.
Among the three parts, the third part clarifies the aspects of the war calamity, divided into six aspects: first, clarifying the time of arising; second, clarifying the aspects of war; third, the time of cessation; fourth, clarifying the aspects of the three declines, divided into three parts: first, a general indication; second, listing the names, as discussed in the treatise; third, separate explanations, divided into three parts: first, clarifying the decline of lifespan, divided into two parts: first, indication; second, explanation. Second, clarifying the decline of reliance, divided into two parts: first, indication; second, explanation. Third, clarifying the decline of resources, divided into two parts: first, indication; second, explanation, divided into four aspects, as discussed in the treatise. Fifth, clarifying the causes of increasing lifespan; sixth, clarifying the causes of increasing lifespan, etc., divided into two parts: first, establishing the cause; second, revealing the result, divided into four aspects, as discussed in the treatise.
In the two parts of clarifying the fire kalpa, the second part clarifies the aspects of destruction, divided into two parts: first, clarifying the aspects of the destruction of sentient beings' world; second, clarifying the aspects of the destruction of the container world. The first part, clarifying the aspects of the destruction of sentient beings' world, is divided into four aspects: first, clarifying the destruction of hell beings; second, analogously clarifying the beings of animals (tiryak) and the ghost realm (preta); third, clarifying the destruction of human beings, divided into three parts: first, establishing the cause; second, revealing the result; third, a summary. Fourth, analogously clarifying the destruction of heavenly beings. The second part, clarifying the aspects of the destruction of the container world, is divided into six aspects: first, clarifying the meaning of unobtainability, divided into four aspects: first, clarifying the unobtainability of sentient beings; second, clarifying the unobtainability of resources; third, clarifying the unobtainability of heavenly rain; fourth, clarifying the unobtainability of medicinal herbs, etc. Second, clarifying the ability to
燒之相分二。一明此日輪熱增大義分二。一立因。二顯果。二明六日出因分三。一立因分二如論。二顯果。三明作用。三明所燒相分二。一總問。二廣答分六如論。四明略義分二。一總標。二別釋分三如論。五明影不可得義。六明壞住劫數分二。一明壞限。二明住限。
二別釋分六中第五明水災壞相分二。一總問。二廣答分五。一答因。二答果。三立喻。四明俱沒相。五明住限。
二別釋分六中第六明風災壞相分二。一總問。二廣答分五。一答因。二答果。三立喻。四明俱波相分三。一立正義二徴。三答所以。五明住限。
初明壞分三中第三明總結。
三廣解分二中第二明外器世間成相之義分三。一總問。二略答分二。一立因。二顯果。三別釋分十八。
一明第三靜慮已下色天成立相分二 一略釋分二。一明第三靜慮器世成相。二例明第二及初靜慮器世成相 二廣解分三。一明第三靜慮器世成相分三。一立因。二顯果。三明下余器漸次成相。二明第二靜慮器世成相。三明初靜慮器世成相分二。一略釋分二。一立因。二顯果。二廣解分二。一明大梵生相。二明余天生相分三。一明初思愿。二立生因。三顯果。
分十八中第二明欲界四空居天器世成立相分四。一立生起。二明成相。
【現代漢語翻譯】 現代漢語譯本： 燒劫之相分為二：一、闡明日輪熱力增大的意義，又分為二：1. 確立原因；2. 顯示結果。二、闡明六個太陽出現的原因，分為三：1. 確立原因，又如論中所述分為二；2. 顯示結果；3. 闡明作用。三、闡明所燒之相，分為二：1. 總的提問；2. 詳細的回答，如論中所述分為六。四、闡明簡略的意義，分為二：1. 總的標示；2. 分別的解釋，如論中所述分為三。五、闡明影子不可得的意義。六、闡明壞劫和住劫的劫數，分為二：1. 闡明壞劫的期限；2. 闡明住劫的期限。
二、分別解釋的六個方面中，第五個方面是闡明水災毀滅之相，分為二：1. 總的提問；2. 詳細的回答，分為五：1. 回答原因；2. 回答結果；3. 建立比喻；4. 闡明一起沉沒之相；5. 闡明住劫的期限。
二、分別解釋的六個方面中，第六個方面是闡明風災毀滅之相，分為二：1. 總的提問；2. 詳細的回答，分為五：1. 回答原因；2. 回答結果；3. 建立比喻；4. 闡明一起被風吹散之相，分為三：1. 確立正義；2. 質疑；3. 回答原因。5. 闡明住劫的期限。
最初闡明壞劫的三個方面中，第三個方面是闡明總結。
三、廣泛解釋的兩個方面中，第二個方面是闡明外器世間形成的意義，分為三：1. 總的提問；2. 簡略的回答，分為二：1. 確立原因；2. 顯示結果。三、分別解釋，分為十八個方面。
一、闡明第三禪定以下色界天成立之相，分為二：1. 簡略解釋，分為二：1. 闡明第三禪定器世間形成的相狀；2. 舉例說明第二和初禪定器世間形成的相狀。2. 廣泛解釋，分為三：1. 闡明第三禪定器世間形成的相狀，分為三：1. 確立原因；2. 顯示結果；3. 闡明下方的其餘器世間逐漸形成的相狀。2. 闡明第二禪定器世間形成的相狀。3. 闡明初禪定器世間形成的相狀，分為二：1. 簡略解釋，分為二：1. 確立原因；2. 顯示結果。2. 廣泛解釋，分為二：1. 闡明大梵天（Mahābrahmā）產生的相狀；2. 闡明其餘天眾產生的相狀，分為三：1. 闡明最初的思愿；2. 確立產生的因緣；3. 顯示結果。
十八個方面中，第二個方面是闡明欲界（Kāmadhātu）四空居天（Arūpadhātu）器世間成立之相，分為四：1. 確立生起；2. 闡明形成的相狀。
【English Translation】 English version: The aspect of destruction by fire is divided into two: 1. Explaining the meaning of the increasing heat of the sun's disc, which is further divided into two: 1. Establishing the cause; 2. Showing the result. 2. Explaining the cause of the appearance of six suns, divided into three: 1. Establishing the cause, further divided into two as discussed in the treatise; 2. Showing the result; 3. Explaining the function. 3. Explaining the aspect of what is burned, divided into two: 1. General question; 2. Detailed answer, divided into six as discussed in the treatise. 4. Explaining the concise meaning, divided into two: 1. General indication; 2. Separate explanation, divided into three as discussed in the treatise. 5. Explaining the meaning of the impossibility of obtaining a shadow. 6. Explaining the number of kalpas (aeons) of destruction and abiding, divided into two: 1. Explaining the limit of destruction; 2. Explaining the limit of abiding.
Among the six aspects of separate explanation, the fifth aspect is explaining the aspect of destruction by water, divided into two: 1. General question; 2. Detailed answer, divided into five: 1. Answering the cause; 2. Answering the result; 3. Establishing a simile; 4. Explaining the aspect of simultaneous submersion; 5. Explaining the limit of abiding.
Among the six aspects of separate explanation, the sixth aspect is explaining the aspect of destruction by wind, divided into two: 1. General question; 2. Detailed answer, divided into five: 1. Answering the cause; 2. Answering the result; 3. Establishing a simile; 4. Explaining the aspect of simultaneous scattering by wind, divided into three: 1. Establishing the correct meaning; 2. Questioning; 3. Answering the reason. 5. Explaining the limit of abiding.
In the initial explanation of the three aspects of destruction, the third aspect is explaining the conclusion.
Among the two aspects of extensive explanation, the second aspect is explaining the meaning of the formation of the external world-container, divided into three: 1. General question; 2. Concise answer, divided into two: 1. Establishing the cause; 2. Showing the result. 3. Separate explanation, divided into eighteen aspects.
- Explaining the aspect of the establishment of the form realms (Rūpadhātu) below the Third Dhyana (Jhāna), divided into two: 1. Concise explanation, divided into two: 1. Explaining the aspect of the formation of the world-container of the Third Dhyana; 2. Illustrating the aspect of the formation of the world-container of the Second and First Dhyanas by example. 2. Extensive explanation, divided into three: 1. Explaining the aspect of the formation of the world-container of the Third Dhyana, divided into three: 1. Establishing the cause; 2. Showing the result; 3. Explaining the aspect of the gradual formation of the remaining world-containers below. 2. Explaining the aspect of the formation of the world-container of the Second Dhyana. 3. Explaining the aspect of the formation of the world-container of the First Dhyana, divided into two: 1. Concise explanation, divided into two: 1. Establishing the cause; 2. Showing the result. 2. Extensive explanation, divided into two: 1. Explaining the aspect of the birth of Mahābrahmā (Great Brahma); 2. Explaining the aspect of the birth of the remaining devas (gods), divided into three: 1. Explaining the initial aspiration; 2. Establishing the cause of birth; 3. Showing the result.
Among the eighteen aspects, the second aspect is explaining the aspect of the establishment of the world-container of the Four Formless Realms (Arūpadhātu) of the Desire Realm (Kāmadhātu), divided into four: 1. Establishing the arising; 2. Explaining the aspect of formation.
三立喻。四明四空居天生之因由。
分十八中第三明地居諸天所依上從妙高下至鐵圍成立相分五 一明風輪成相分三。一立因。二顯果。三明業用分二。一標。二釋 二明水輪成相分二。一立因。二顯果 三明地輪成相分三。一立因。二顯果。三明業相 四明諸山成相分二。一立因分三如論。二顯果分三。一明上品果分三。一立因。二顯果。三明體性分二。一標。二釋。二明中品果分五。一總標。二列名分七如論。三釋名。四明妙高山量。五明七金山量。三明下品果分三。一總標。二別釋分三如論。三明輪圍山住處及量 五明非天等四趣住處成相分四。一明非天住處成相。二明大雪等成相。三明四地獄成相四明鬼傍生住處成相。
分十八中第四明四洲成立相分四。一總標。二列名分四如論。三顯形分四如論。四量分四如論。
分十八中第五明內外海成立相分二 一明內海分二。一明海體。二明所居有情分二。一明龍分四。一總標。二列名分八如論。三明作業。四明種類分二。一標。二釋分四如論。二明妙翅鳥 第二明外海。
分十八中第六明。堅手神等住處成立相分四。一立住處。二明住處量。三明能住有情分四如論。四明四大峰能住有情分二。一明住處分二。一明處所。二明量二明能住有
【現代漢語翻譯】 現代漢語譯本： 三立喻（通過三種比喻來闡述）。四明四空居天（指色界和無色界的四種禪定境界）產生的原因和由來。
在十八部分中的第三部分，闡明地居諸天所依賴的處所，從妙高山（Sumeru，佛教宇宙觀中的中心山）向上到色究竟天，向下到鐵圍山（Cakravāla，圍繞世界的鐵山）的成立相狀，分為五個部分：一、闡明風輪（Vāyu-mandala，支撐世界的風層）的成立相狀，分為三個部分：1. 建立原因；2. 顯示結果；3. 闡明作用，分為兩個部分：1. 標示；2. 解釋。二、闡明水輪（Ap-mandala，支撐世界的水層）的成立相狀，分為兩個部分：1. 建立原因；2. 顯示結果。三、闡明地輪（Pṛthivī-mandala，支撐世界的地層）的成立相狀，分為三個部分：1. 建立原因；2. 顯示結果；3. 闡明業相。四、闡明諸山的成立相狀，分為兩個部分：1. 建立原因，分為三個部分，如論中所述；2. 顯示結果，分為三個部分：1. 闡明上品果報，分為三個部分：1. 建立原因；2. 顯示結果；3. 闡明體性，分為兩個部分：1. 標示；2. 解釋。2. 闡明中品果報，分為五個部分：1. 總標；2. 列出名稱，分為七種，如論中所述；3. 解釋名稱；4. 闡明妙高山的高度；5. 闡明七金山（Sapta-kancana-parvata，圍繞妙高山的七座金山）的高度。3. 闡明下品果報，分為三個部分：1. 總標；2. 分別解釋，分為三個部分，如論中所述；3. 闡明輪圍山（Cakravāla，圍繞世界的鐵山）的住處和高度。五、闡明非天（Asura，一種神道生物）等四趣（Catur-gati，四種輪迴的道途，即地獄、餓鬼、畜生、人）的住處成立相狀，分為四個部分：1. 闡明非天的住處成立相狀；2. 闡明大雪山（Mahāhimavant，喜馬拉雅山脈）等的成立相狀；3. 闡明四地獄（Catur-naraka，四種根本地獄）的成立相狀；4. 闡明鬼（Preta，一種受苦眾生）和傍生（Tiryagyoni，即畜生）的住處成立相狀。
在十八部分中的第四部分，闡明四大洲（Caturdvīpa，佛教宇宙觀中的四大洲）的成立相狀，分為四個部分：1. 總標；2. 列出名稱，分為四個部分，如論中所述；3. 顯示形狀，分為四個部分，如論中所述；4. 闡明大小，分為四個部分，如論中所述。
在十八部分中的第五部分，闡明內外海的成立相狀，分為兩個部分：一、闡明內海，分為兩個部分：1. 闡明海的本體；2. 闡明所居住的有情眾生，分為兩個部分：1. 闡明龍（Nāga，一種神道生物），分為四個部分：1. 總標；2. 列出名稱，分為八種，如論中所述；3. 闡明作業；4. 闡明種類，分為兩個部分：1. 標示；2. 解釋，分為四個部分，如論中所述。2. 闡明妙翅鳥（Garuda，一種神鳥）。二、闡明外海。
在十八部分中的第六部分，闡明堅手神（Dṛḍhahasta-deva，一種護法神）等住處的成立相狀，分為四個部分：1. 建立住處；2. 闡明住處的大小；3. 闡明能夠居住的有情眾生，分為四個部分，如論中所述；4. 闡明四大峰（Catur-mahāśikhara，四大山峰）能夠居住的有情眾生，分為兩個部分：1. 闡明住處，分為兩個部分：1. 闡明處所；2. 闡明大小。2. 闡明能夠居住的有情眾生。
【English Translation】 English version: Three Establishments of Similes. The causes and origins of rebirth in the Four Forms and Four Formless Realms.
In the third of the eighteen sections, explaining the established appearances of the abodes upon which the gods of the earth rely, from Mount Sumeru (the central mountain in Buddhist cosmology) upwards to Akanistha Heaven (the highest heaven in the Form Realm), and downwards to the Iron Encircling Mountains (Cakravāla, the iron mountains surrounding the world), divided into five parts: 1. Explaining the established appearance of the Wind Mandala (Vāyu-mandala, the wind layer supporting the world), divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Explaining the function, divided into two parts: 1. Indicating; 2. Explaining. 2. Explaining the established appearance of the Water Mandala (Ap-mandala, the water layer supporting the world), divided into two parts: 1. Establishing the cause; 2. Revealing the result. 3. Explaining the established appearance of the Earth Mandala (Pṛthivī-mandala, the earth layer supporting the world), divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Explaining the karmic appearances. 4. Explaining the established appearance of the various mountains, divided into two parts: 1. Establishing the cause, divided into three parts, as stated in the treatise; 2. Revealing the result, divided into three parts: 1. Explaining the superior result, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Explaining the nature, divided into two parts: 1. Indicating; 2. Explaining. 2. Explaining the intermediate result, divided into five parts: 1. General indication; 2. Listing the names, divided into seven types, as stated in the treatise; 3. Explaining the names; 4. Explaining the height of Mount Sumeru; 5. Explaining the height of the Seven Gold Mountains (Sapta-kancana-parvata, the seven golden mountains surrounding Mount Sumeru). 3. Explaining the inferior result, divided into three parts: 1. General indication; 2. Explaining separately, divided into three parts, as stated in the treatise; 3. Explaining the location and height of the Iron Encircling Mountains (Cakravāla, the iron mountains surrounding the world). 5. Explaining the established appearance of the abodes of the Asuras (a type of divine being) and the Four Destinies (Catur-gati, the four paths of rebirth, namely hell, hungry ghosts, animals, and humans), divided into four parts: 1. Explaining the established appearance of the abodes of the Asuras; 2. Explaining the established appearance of the Great Snow Mountains (Mahāhimavant, the Himalayas) and others; 3. Explaining the established appearance of the Four Hells (Catur-naraka, the four fundamental hells); 4. Explaining the established appearance of the abodes of the Pretas (a type of suffering being) and Tiryagyoni (i.e., animals).
In the fourth of the eighteen sections, explaining the established appearance of the Four Continents (Caturdvīpa, the four continents in Buddhist cosmology), divided into four parts: 1. General indication; 2. Listing the names, divided into four parts, as stated in the treatise; 3. Revealing the shapes, divided into four parts, as stated in the treatise; 4. Explaining the sizes, divided into four parts, as stated in the treatise.
In the fifth of the eighteen sections, explaining the established appearance of the Inner and Outer Oceans, divided into two parts: 1. Explaining the Inner Ocean, divided into two parts: 1. Explaining the substance of the ocean; 2. Explaining the sentient beings residing there, divided into two parts: 1. Explaining the Nāgas (a type of divine being), divided into four parts: 1. General indication; 2. Listing the names, divided into eight types, as stated in the treatise; 3. Explaining the activities; 4. Explaining the types, divided into two parts: 1. Indicating; 2. Explaining, divided into four parts, as stated in the treatise. 2. Explaining the Garudas (a type of divine bird). 2. Explaining the Outer Ocean.
In the sixth of the eighteen sections, explaining the established appearance of the abodes of the Dṛḍhahasta-devas (a type of Dharma-protecting deity) and others, divided into four parts: 1. Establishing the abodes; 2. Explaining the size of the abodes; 3. Explaining the sentient beings capable of residing there, divided into four parts, as stated in the treatise; 4. Explaining the sentient beings capable of residing on the Four Great Peaks (Catur-mahāśikhara, the four great peaks), divided into two parts: 1. Explaining the abodes, divided into two parts: 1. Explaining the locations; 2. Explaining the sizes. 2. Explaining the sentient beings capable of residing there.
情分二。一標。二釋。
分十八中第七明四大王住處成立相分二 一明君住處分二。一明所居處分四如論。二明能居有情分四如論 二明諸臣住處。
分十八中第八明善住龍王住處成立相分六。一明住處相。二明能住有情。三明作業。四明遊行處。五明眷屬。六明彼食。
分十八中第九明四大河成立相分二 一明出處分三。一明其量。二明功德。三明端嚴 二明所出分二。一標。二列名分四如論。
分十八中第十明頂天住處成立相分三。一明君住處。二明臣住處。三明妙高四寶成相分二。一標。二釋分四如論。
分十八中第十一明輪王道成立相分三。一明體性。二明沒量。三明減時。
分十八中第十二明妙翅鳥王住處成立相分二。一明住之處所。二明能住有情。
分十八中第十三明諸小渚成立相分二。一明總相住處。二明別相住處。
分十八中第十四明劫初人住處成立相分八 一明來處分二。一立因。二顯果 二明業差別分二。一明欲界攝相。二明非余時義 三立名 四明功德 五明住處。六明飲食分五。一明增相。二明減相。三明軌受相。四明好惡色生因。五明食沒因由 七明男女差別因由分五。一立因。二顯果分二如論。三明起惡業。四明他輕相。五明初起屋
【現代漢語翻譯】 情分二：一、標；二、釋。
分十八中第七，明四大王（Catummaharajika-kayikas）住處成立相，分二：一、明君住處，分二：一、明所居處，分四，如論；二、明能居有情，分四，如論。二、明諸臣住處。
分十八中第八，明善住龍王（Sudarshana-nagaraja）住處成立相，分六：一、明住處相；二、明能住有情；三、明作業；四、明**處；五、明眷屬；六、明彼食。
分十八中第九，明四大河成立相，分二：一、明出處，分三：一、明其量；二、明功德；三、明端嚴。二、明所出，分二：一、標；二、列名，分四，如論。
分十八中第十，明頂天住處成立相，分三：一、明君住處；二、明臣住處；三、明妙高四寶成相，分二：一、標；二、釋，分四，如論。
分十八中第十一，明輪王（Chakravartin）道成立相，分三：一、明體性；二、明沒量；三、明減時。
分十八中第十二，明妙翅鳥王（Garuda-raja）住處成立相，分二：一、明住之處所；二、明能住有情。
分十八中第十三，明諸小渚成立相，分二：一、明總相住處；二、明別相住處。
分十八中第十四，明劫初人住處成立相，分八：一、明來處，分二：一、立因；二、顯果。二、明業差別，分二：一、明欲界（Kama-dhatu）攝相；二、明非余時義。三、立名。四、明功德。五、明住處。六、明飲食，分五：一、明增相；二、明減相；三、明軌受相；四、明好惡色生因；五、明食沒因由。七、明男女差別因由，分五：一、立因；二、顯果，分二，如論。三、明起惡業。四、明他輕相。五、明初起屋。
【English Translation】 Distinction in two parts: 1. Identification; 2. Explanation.
Section 7 of the eighteenth division explains the establishment of the abodes of the Four Great Kings (Catummaharajika-kayikas), divided into two parts: 1. Explaining the abode of the ruler, divided into two: 1. Explaining the place of residence, divided into four, as in the treatise; 2. Explaining the sentient beings who can reside there, divided into four, as in the treatise. 2. Explaining the abodes of the ministers.
Section 8 of the eighteenth division explains the establishment of the abode of the Well-Dwelling Dragon King (Sudarshana-nagaraja), divided into six parts: 1. Explaining the characteristics of the abode; 2. Explaining the sentient beings who can reside there; 3. Explaining the activities; 4. Explaining the **place; 5. Explaining the retinue; 6. Explaining their food.
Section 9 of the eighteenth division explains the establishment of the Four Great Rivers, divided into two parts: 1. Explaining the source, divided into three: 1. Explaining their extent; 2. Explaining the merits; 3. Explaining the beauty. 2. Explaining what they originate from, divided into two: 1. Identification; 2. Listing the names, divided into four, as in the treatise.
Section 10 of the eighteenth division explains the establishment of the abode of the Top-of-the-Sky, divided into three parts: 1. Explaining the abode of the ruler; 2. Explaining the abode of the ministers; 3. Explaining the formation of Mount Meru (Sumeru) with its four treasures, divided into two: 1. Identification; 2. Explanation, divided into four, as in the treatise.
Section 11 of the eighteenth division explains the establishment of the path of the Wheel-Turning King (Chakravartin), divided into three parts: 1. Explaining the nature; 2. Explaining the extent of submergence; 3. Explaining the time of decrease.
Section 12 of the eighteenth division explains the establishment of the abode of the Great Winged Bird King (Garuda-raja), divided into two parts: 1. Explaining the location of the abode; 2. Explaining the sentient beings who can reside there.
Section 13 of the eighteenth division explains the establishment of the various small islands, divided into two parts: 1. Explaining the general characteristics of the abodes; 2. Explaining the specific characteristics of the abodes.
Section 14 of the eighteenth division explains the establishment of the abode of the first humans of the kalpa, divided into eight parts: 1. Explaining the origin, divided into two: 1. Establishing the cause; 2. Revealing the result. 2. Explaining the differences in karma, divided into two: 1. Explaining the characteristics included in the Desire Realm (Kama-dhatu); 2. Explaining the meaning of not being at other times. 3. Establishing the name. 4. Explaining the merits. 5. Explaining the abode. 6. Explaining the food and drink, divided into five: 1. Explaining the characteristics of increase; 2. Explaining the characteristics of decrease; 3. Explaining the characteristics of regulated consumption; 4. Explaining the cause of the arising of good and bad colors; 5. Explaining the cause of the disappearance of food. 7. Explaining the cause of the differences between men and women, divided into five: 1. Establishing the cause; 2. Revealing the result, divided into two, as in the treatise. 3. Explaining the arising of evil karma. 4. Explaining the characteristics of being despised by others. 5. Explaining the initial construction of houses.
因由 八明立四姓因由分二。一明王種起由分二。一立因。二顯果。二例明餘三姓興起因由。
分十八中第十五明日月星宿成立相分二 一略釋分二。一立因。二顯果 二廣解分九。一明日月量分二如論。二明日月自性分二如論。三明遲速。四明作業分六如論。五明遊行量。六明日行遠近分二。一標。二釋分三如論。七明月虧盈因由。八明月影因由。九明星宿量分三如論。
分十八中第十六明死王興之因由分四 一明死王生由分二。一立因。二顯果 二明眷屬生相 三明害具起相分二。一標。二釋 四明有情生相。
分十八中第十七明壞限及小千等成立相分四 一明大千界俱成壞相 二分別三千界相分二。一總標。二別釋分三。一明小千界分二。一標。二釋。二明中千界分二。一標。二釋。三明大千界分二。一標。二釋 三總結分三。一立正義。二立喻。三法合 四明化主。
分十八中第十八明五趣等二十四可得事成立相分三。一立生起因。二列名分二十四如論。三別釋分二十 一明五趣可得相分二。一明那落迦分二。一問。二答。二例明餘四趣 二釋四生分四。一卵生分二。總問總答。別問別答。餘三準上。二胎生。三濕生。四化生 三釋六依持分二。一問。二答。分六。一建立依分三。
【現代漢語翻譯】 現代漢語譯本 因由：八明立四姓因由分為二。一、闡明王種的起源，分為兩部分：1. 確立原因；2. 彰顯結果。二、舉例說明其餘三姓興起的因由。
在十八個部分中，第十五部分闡明日月星宿成立的景象，分為兩部分：一、簡略解釋，分為兩部分：1. 確立原因；2. 彰顯結果。二、詳細解釋，分為九部分：1. 闡明日月的量，如論中所述；2. 闡明日月的自性，如論中所述；3. 闡明執行的遲速；4. 闡明日月的作用，分為六部分，如論中所述；5. 闡明星宿的量；6. 闡明日月執行的遠近，分為兩部分：1. 標示；2. 解釋，分為三部分，如論中所述；7. 闡明月亮盈虧的因由；8. 闡明月影的因由；9. 闡明星宿的量，分為三部分，如論中所述。
在十八個部分中，第十六部分闡明死王興起的因由，分為四部分：一、闡明死王的產生，分為兩部分：1. 確立原因；2. 彰顯結果。二、闡明眷屬產生的景象。三、闡明傷害工具產生的景象，分為兩部分：1. 標示；2. 解釋。四、闡明有情眾生產生的景象。
在十八個部分中，第十七部分闡明壞劫的界限以及小千世界等成立的景象，分為四部分：一、闡明大千世界共同的成壞景象。二、分別闡釋三千世界的景象，分為兩部分：1. 總標；2. 分別解釋，分為三部分：1. 闡明小千世界，分為兩部分：1. 標示；2. 解釋。2. 闡明中千世界，分為兩部分：1. 標示；2. 解釋。3. 闡明大千世界，分為兩部分：1. 標示；2. 解釋。三、總結，分為三部分：1. 確立正義；2. 設立比喻；3. 法理結合。四、闡明化主。
在十八個部分中，第十八部分闡明五趣（Gati，眾生輪迴的五個去處，即地獄、餓鬼、畜生、人、天）等二十四種可得之事成立的景象，分為三部分：一、確立生起的原因。二、列舉名稱，分為二十四種，如論中所述。三、分別解釋，分為二十部分：1. 闡明五趣可得的景象，分為兩部分：1. 闡明那落迦（Naraka，地獄），分為兩部分：1. 提問；2. 回答。2. 舉例說明其餘四趣。2. 解釋四生，分為四部分：1. 卵生，分為兩部分：總的提問和總的回答，分別提問和分別回答，其餘三種以此類推。2. 胎生。3. 濕生。4. 化生。3. 解釋六依持，分為兩部分：1. 提問；2. 回答，分為六部分：1. 建立所依，分為三部分。
【English Translation】 English version Causation: The causation of establishing the four castes is divided into two parts. First, clarifying the origin of the royal caste, divided into two sections: 1. Establishing the cause; 2. Manifesting the result. Second, illustrating the arising of the remaining three castes by example.
Among the eighteen sections, the fifteenth section elucidates the establishment of the sun, moon, and stars, divided into two parts: First, a brief explanation, divided into two sections: 1. Establishing the cause; 2. Manifesting the result. Second, a detailed explanation, divided into nine parts: 1. Explaining the measurement of the sun and moon, as stated in the treatise; 2. Explaining the nature of the sun and moon, as stated in the treatise; 3. Explaining the speed; 4. Explaining the functions of the sun and moon, divided into six parts, as stated in the treatise; 5. Explaining the measurement of the stars; 6. Explaining the distance of the sun and moon's movement, divided into two parts: 1. Indication; 2. Explanation, divided into three parts, as stated in the treatise; 7. Explaining the cause of the waxing and waning of the moon; 8. Explaining the cause of the moon's shadow; 9. Explaining the measurement of the stars, divided into three parts, as stated in the treatise.
Among the eighteen sections, the sixteenth section elucidates the cause of the arising of the King of Death, divided into four parts: First, explaining the arising of the King of Death, divided into two sections: 1. Establishing the cause; 2. Manifesting the result. Second, explaining the appearance of the retinue's arising. Third, explaining the appearance of the arising of harmful implements, divided into two parts: 1. Indication; 2. Explanation. Fourth, explaining the appearance of the arising of sentient beings.
Among the eighteen sections, the seventeenth section elucidates the limits of destruction and the establishment of the small chiliocosm, etc., divided into four parts: First, explaining the common appearance of formation and destruction of the great chiliocosm. Second, separately explaining the appearance of the three thousand worlds, divided into two parts: 1. General indication; 2. Separate explanation, divided into three parts: 1. Explaining the small chiliocosm, divided into two parts: 1. Indication; 2. Explanation. 2. Explaining the intermediate chiliocosm, divided into two parts: 1. Indication; 2. Explanation. 3. Explaining the great chiliocosm, divided into two parts: 1. Indication; 2. Explanation. Third, summary, divided into three parts: 1. Establishing the correct meaning; 2. Establishing a metaphor; 3. Combining the Dharma. Fourth, explaining the transformation lord.
Among the eighteen sections, the eighteenth section elucidates the establishment of the twenty-four attainable things, such as the five Gatis (Gati, the five realms of rebirth for sentient beings, namely hell, hungry ghosts, animals, humans, and gods), divided into three parts: First, establishing the cause of arising. Second, listing the names, divided into twenty-four types, as stated in the treatise. Third, separate explanation, divided into twenty parts: 1. Explaining the attainable appearance of the five Gatis, divided into two parts: 1. Explaining Naraka (Naraka, hell), divided into two parts: 1. Question; 2. Answer. 2. Illustrating the remaining four Gatis by example. 2. Explaining the four births, divided into four parts: 1. Oviparous birth, divided into two parts: general question and general answer, separate question and separate answer, the remaining three are analogous. 2. Viviparous birth. 3. Moisture-born. 4. Metamorphic birth. 3. Explaining the six supports, divided into two parts: 1. Question; 2. Answer, divided into six parts: 1. Establishing the support, divided into three parts.
一標。二釋。三結。餘五準上。二藏覆依。三豐稔依。四安穩依。五日月依。六食依 四釋七攝受事分二。一問。二答。分七如論。
五釋十資身具分二。一問。二答。分十如論。
六釋八數隨行分二。一問。二答。分八如論。
七釋三世事分二。一問。二答。分三如論 八釋三語言分二。一問。二答。分二。一列名分三如論。二別釋分三。一釋法言。二釋非法言。三釋余言 九釋二十二種發憤分二。一問。二答。分二十二如論 十釋六十二種有情之類分二。一問。二答。分六十二如論 十一釋八位分三。初問。次列名。后別釋。分八論文自顯 十二釋四種入胎分三。初問。次列名。后釋。分四如論 十三釋四威儀。其義易了故此不明 十四釋六種活命分二。一問。二答。分六如論 十五釋六種護守分二。一問。二答。分六如論。十六釋七種苦分二。一問。二答。分七如論 十七釋七慢分二。一問。二答。分七如論 十八釋七種嬌分二。一問。二答。分七如論 十九釋四種言說分三。初問。次略答。后別釋。分四論文自明 二十釋眾多言說句分三。初問。次略釋。后別釋。
此眾多言說句。謂諸菩薩化利有情故建立也。大門分二。一攝一切法門。二化利有情門分二。一外道。二所餘 化外道
【現代漢語翻譯】 現代漢語譯本 一、標宗。二、解釋。三、總結。其餘五項參照以上。二、二藏所覆（指經藏和律藏）的依據。三、豐收年景的依據。四、社會安穩的依據。五、日月執行的依據。六、食物的依據。 四、解釋七種攝受事，分為兩部分：一、提問。二、回答。分為七個部分，如同論中所述。 五、解釋十種資身之具，分為兩部分：一、提問。二、回答。分為十個部分，如同論中所述。 六、解釋八種隨行，分為兩部分：一、提問。二、回答。分為八個部分，如同論中所述。 七、解釋三世之事，分為兩部分：一、提問。二、回答。分為三個部分，如同論中所述。 八、解釋三種語言，分為兩部分：一、提問。二、回答。分為兩部分：一、列出名稱，分為三個部分，如同論中所述。二、分別解釋，分為三個部分：一、解釋法言（符合佛法的語言）。二、解釋非法言（不符合佛法的語言）。三、解釋其餘的語言。 九、解釋二十二種發憤，分為兩部分：一、提問。二、回答。分為二十二個部分，如同論中所述。 十、解釋六十二種有情之類，分為兩部分：一、提問。二、回答。分為六十二個部分，如同論中所述。 十一、解釋八個位次，分為三個部分：首先提問，其次列出名稱，然後分別解釋。分為八個部分，論文中自然顯明。 十二、解釋四種入胎，分為三個部分：首先提問，其次列出名稱，然後解釋。分為四個部分，如同論中所述。 十三、解釋四種威儀（行、住、坐、臥），因為其含義容易理解，所以這裡不詳細說明。 十四、解釋六種活命方式，分為兩部分：一、提問。二、回答。分為六個部分，如同論中所述。 十五、解釋六種護守，分為兩部分：一、提問。二、回答。分為六個部分，如同論中所述。 十六、解釋七種苦，分為兩部分：一、提問。二、回答。分為七個部分，如同論中所述。 十七、解釋七種慢，分為兩部分：一、提問。二、回答。分為七個部分，如同論中所述。 十八、解釋七種嬌，分為兩部分：一、提問。二、回答。分為七個部分，如同論中所述。 十九、解釋四種言說，分為三個部分：首先提問，其次簡略回答，然後分別解釋。分為四個部分，論文中自然明白。 二十、解釋眾多言說句，分為三個部分：首先提問，其次簡略解釋，然後分別解釋。 這些眾多言說句，是諸位菩薩爲了教化利益有情眾生而建立的。大門分為兩部分：一、攝一切法門（涵蓋一切佛法的法門）。二、化利有情門（教化利益有情眾生的法門），分為兩部分：一、外道（佛教以外的教派）。二、其餘。 教化外道
【English Translation】 English version 1. Establishing the principle. 2. Explanation. 3. Conclusion. The remaining five items follow the above. 2. The reliance on the two treasuries (referring to the Sutra Pitaka and Vinaya Pitaka). 3. The reliance on abundant harvests. 4. The reliance on social stability. 5. The reliance on the movement of the sun and moon. 6. The reliance on food. 4. Explaining the seven kinds of receptive matters, divided into two parts: 1. Question. 2. Answer. Divided into seven parts, as described in the treatise. 5. Explaining the ten kinds of requisites for sustaining life, divided into two parts: 1. Question. 2. Answer. Divided into ten parts, as described in the treatise. 6. Explaining the eight kinds of accompanying practices, divided into two parts: 1. Question. 2. Answer. Divided into eight parts, as described in the treatise. 7. Explaining the affairs of the three times (past, present, and future), divided into two parts: 1. Question. 2. Answer. Divided into three parts, as described in the treatise. 8. Explaining the three kinds of language, divided into two parts: 1. Question. 2. Answer. Divided into two parts: 1. Listing the names, divided into three parts, as described in the treatise. 2. Separate explanations, divided into three parts: 1. Explaining 'Dharma language' (language in accordance with the Buddha's teachings). 2. Explaining 'non-Dharma language' (language not in accordance with the Buddha's teachings). 3. Explaining the remaining language. 9. Explaining the twenty-two kinds of exertion, divided into two parts: 1. Question. 2. Answer. Divided into twenty-two parts, as described in the treatise. 10. Explaining the sixty-two kinds of sentient beings, divided into two parts: 1. Question. 2. Answer. Divided into sixty-two parts, as described in the treatise. 11. Explaining the eight positions, divided into three parts: First, the question; second, listing the names; then, separate explanations. Divided into eight parts, which are naturally evident in the treatise. 12. Explaining the four kinds of entering the womb, divided into three parts: First, the question; second, listing the names; then, explanation. Divided into four parts, as described in the treatise. 13. Explaining the four kinds of deportment (walking, standing, sitting, and lying down), because their meanings are easy to understand, they are not explained in detail here. 14. Explaining the six kinds of livelihood, divided into two parts: 1. Question. 2. Answer. Divided into six parts, as described in the treatise. 15. Explaining the six kinds of protection, divided into two parts: 1. Question. 2. Answer. Divided into six parts, as described in the treatise. 16. Explaining the seven kinds of suffering, divided into two parts: 1. Question. 2. Answer. Divided into seven parts, as described in the treatise. 17. Explaining the seven kinds of pride, divided into two parts: 1. Question. 2. Answer. Divided into seven parts, as described in the treatise. 18. Explaining the seven kinds of coquetry, divided into two parts: 1. Question. 2. Answer. Divided into seven parts, as described in the treatise. 19. Explaining the four kinds of speech, divided into three parts: First, the question; second, a brief answer; then, separate explanations. Divided into four parts, which are naturally clear in the treatise. 20. Explaining the numerous speech phrases, divided into three parts: First, the question; second, a brief explanation; then, separate explanations. These numerous speech phrases are established by the Bodhisattvas for the purpose of teaching and benefiting sentient beings. The main gate is divided into two parts: 1. The gate of encompassing all Dharmas (the gate that encompasses all Buddhist teachings). 2. The gate of teaching and benefiting sentient beings, divided into two parts: 1. Outsiders (religious sects other than Buddhism). 2. The rest. Teaching outsiders.
分六。一外道所有作用自他等邪所繫者顯非真實。二聽許功德及其世法令不貪著。三于堅妙智等所有一切順解脫分勸修證得。四制及過失順世之法退舍不示不授持等勸令遠離。五七例之句若不善解言論不明而有訛機教令善解。六顯決定義。十一．十二．二．六．七．十五句隨次配釋 第二所餘分二。一在家。二出家。化利在家分三。一顯加行作業。二明劬勞營求。三亦營求過失。十二．五．十二句隨次配釋。二化出家分三。一增上戒學。二增上定學。三增上慧字。以九．二十二．二十二句隨次配釋。又菩薩化利在家更立三十三句。此分為三。一顯營求過。二明此生過。三示他世過。以十五．十八句隨次配釋。
第三明意地攝相大門分三。一總標。二解釋。三總結。解釋分九。一明色聚集。二明相應品。三明世相。四明四相。五明緣相。六明三性相。七明差別相。八明善巧相。九明九事相 初明色聚集分三。一標。二廣釋。三結 廣釋分二。一略問略答分三。一標。二釋。三結。有五問五答。論文自明。二廣釋分三 一破微塵分二。一破塵分四。一明生起因。二答難。三徴。四答結。二明不相離分三。一釋二不相離。二喻顯。三明所造住因分二。一住因。二大義 二明攝色集分三。一約相攝。二約界攝。三約不相
【現代漢語翻譯】 現代漢語譯本：分為六部分。第一，揭示外道所有基於自他等邪見的行為並非真實。第二，允許功德及其世間法則，使人不貪戀執著。第三，勸勉修習並證得堅固微妙的智慧等一切順應解脫的部分。第四，禁止和揭示順應世間法則的過失，勸令遠離不教授、不傳授等行為。第五，對於七種譬喻的語句，如果不能很好地理解，導致言論不明，產生訛誤的機會，教令善於理解。第六，闡明決定的意義。第十一、十二、二、六、七、十五句依次對應解釋。 第二，剩餘部分分為兩部分。第一，在家。第二，出家。化度利益在家者分為三部分。第一，揭示加行作業。第二，闡明辛勤營求。第三，也闡明營求的過失。第十二、五、十二句依次對應解釋。第二，化度出家者分為三部分。第一，增上戒學。第二，增上定學。第三，增上慧學。以第九、二十二、二十二句依次對應解釋。另外，菩薩化度利益在家者，又設立三十三句。此部分分為三部分。第一，揭示營求的過失。第二，闡明此生的過失。第三，揭示他世的過失。以第十五、十八句依次對應解釋。 第三，闡明意地攝相大門分為三部分。第一，總標。第二，解釋。第三，總結。解釋分為九部分。第一，闡明色聚集。第二，闡明相應品。第三，闡明世相。第四，闡明四相。第五，闡明緣相。第六，闡明三性相。第七，闡明差別相。第八，闡明善巧相。第九，闡明九事相。第一，闡明色聚集分為三部分。第一，標。第二，廣釋。第三，結。廣釋分為兩部分。第一，略問略答分為三部分。第一，標。第二，釋。第三，結。有五問五答。論文自明。第二，廣釋分為三部分。第一，破微塵分為兩部分。第一，破塵分為四部分。第一，闡明生起因。第二，回答難題。第三，提問。第四，回答總結。第二，闡明不相離分為三部分。第一，解釋二者不相離。第二，用比喻顯示。第三，闡明所造住因分為兩部分。第一，住因。第二，大義。第二，闡明攝色集分為三部分。第一，約相攝。第二，約界攝。第三，約不相。
【English Translation】 English version: Divided into six parts. First, it reveals that all actions of heretics based on wrong views such as self and others are not real. Second, it allows merits and their worldly laws, so that people are not greedy and attached. Third, it encourages the practice and attainment of firm and subtle wisdom and all parts that accord with liberation. Fourth, it prohibits and reveals the faults of conforming to worldly laws, and encourages people to stay away from behaviors such as not teaching and not imparting. Fifth, for the sentences of the seven metaphors, if they cannot be understood well, resulting in unclear speech and opportunities for errors, teach them to understand well. Sixth, it clarifies the meaning of determination. The eleventh, twelfth, second, sixth, seventh, and fifteenth sentences are explained in sequence. Second, the remaining part is divided into two parts. First, laypeople. Second, renunciants. Transforming and benefiting laypeople is divided into three parts. First, it reveals the practice of preliminary actions. Second, it clarifies diligent efforts. Third, it also clarifies the faults of seeking. The twelfth, fifth, and twelfth sentences are explained in sequence. Second, transforming and benefiting renunciants is divided into three parts. First, higher training in morality (Adhisila-siksa). Second, higher training in concentration (Adhicitta-siksa). Third, higher training in wisdom (Adhiprajna-siksa). The ninth, twenty-second, and twenty-second sentences are explained in sequence. In addition, the Bodhisattva transforms and benefits laypeople, and establishes thirty-three sentences. This part is divided into three parts. First, it reveals the faults of seeking. Second, it clarifies the faults of this life. Third, it reveals the faults of other lives. The fifteenth and eighteenth sentences are explained in sequence. Third, clarifying the great gate of the mind-ground's (意地) collection of characteristics is divided into three parts. First, a general statement. Second, explanation. Third, conclusion. The explanation is divided into nine parts. First, clarifying the aggregation of form (rupa-samuccaya). Second, clarifying the corresponding qualities (samprayukta-dharma). Third, clarifying the characteristics of the world (laksana-loka). Fourth, clarifying the four characteristics (caturlaksana). Fifth, clarifying the characteristics of conditions (pratyaya-laksana). Sixth, clarifying the characteristics of the three natures (trisvabhava-laksana). Seventh, clarifying the characteristics of differences (visesa-laksana). Eighth, clarifying the characteristics of skillful means (upaya-kausalya-laksana). Ninth, clarifying the characteristics of the nine matters (nava-vastu-laksana). First, clarifying the aggregation of form is divided into three parts. First, statement. Second, detailed explanation. Third, conclusion. The detailed explanation is divided into two parts. First, brief questions and brief answers are divided into three parts. First, statement. Second, explanation. Third, conclusion. There are five questions and five answers. The text itself clarifies. Second, the detailed explanation is divided into three parts. First, breaking down the subtle particles is divided into two parts. First, breaking down the particles is divided into four parts. First, clarifying the cause of arising. Second, answering difficulties. Third, questioning. Fourth, answering the conclusion. Second, clarifying non-separation is divided into three parts. First, explaining the non-separation of the two. Second, showing with metaphors. Third, clarifying the cause of the dwelling of what is made is divided into two parts. First, the cause of dwelling. Second, the great meaning. Second, clarifying the collection of form is divided into three parts. First, collecting according to characteristics. Second, collecting according to realms. Third, collecting according to non-separation.
離攝。第一約相攝分二。一標。二分別分四。一根。二處。三五塵。四建立。第二約界文可見。第三約不相離攝分四。一標。二徴。三釋。四結。釋分四。有四異門。論文自顯。四結文亦可見 三雜明聲等聚之相分八 一明聲聚相分二。一界有。二相有 二分別分二。一標。二釋分二。一相續。二不相續 三明空界分三。一標。二釋分三。一明闇色。二釋明色。三明異門 四明色聚小大因分三。一標。二釋。三結 五明經中所說四大性相分二。一明地大堅等相分二。一標。二釋有二異門。初門分六。一明堅。二明堅攝。三明近攝。四明執受。五非近攝。六無執受。第二異門文可見。二例餘三界 六明一切色聚悉有能造性分二。一標。二釋 七明造色三種流轉分二。一標。二釋分三。一釋長養二釋等流。三釋異熟 八略攝色聚之相分二。一標。二釋。
大門第二明相應品分二。一總標。二解釋分七 一依地等建立位分五。論文自顯 二明心及心所生起緣分三。一標。二釋。三結。釋分三。一釋根不壞分二。一問。二答。二釋境現前分三。一問。二答。三明障分二。一標。二釋。三釋能生作意分二。一問。二答分二。一標。二釋分四。一釋欲力分二。一問。二答。二釋念力分二。問答。三釋境力分二。問答。四釋數
【現代漢語翻譯】 離攝（Lí shè）：第一部分是關於相攝，分為兩部分。一是標示，二是分別，又分為四部分：一是根（gēn，感官），二是處（chù，感官的對境），三是五塵（wǔ chén，色、聲、香、味、觸五種塵境），四是建立。第二部分是關於界，文義顯明可見。第三部分是關於不相離攝，分為四部分：一是標示，二是提問，三是解釋，四是總結。解釋部分有四種不同的角度，論文中自然顯現。第四部分是總結，文義也顯明可見。 三、雜明聲等聚之相，分為八部分：一是明聲聚之相，分為兩部分：一是界有，二是相有。二是分別，分為兩部分：一是標示，二是解釋，又分為兩部分：一是相續，二是不相續。三是明空界，分為三部分：一是標示，二是解釋，又分為三部分：一是明闇色，二是釋明色，三是明異門。四是明色聚小大因，分為三部分：一是標示，二是解釋，三是總結。五是明經中所說四大性相，分為兩部分：一是明地大堅等相，分為兩部分：一是標示，二是解釋，有兩種不同的角度。第一個角度分為六部分：一是明堅，二是明堅攝，三是明近攝，四是明執受，五是非近攝，六是無執受。第二個角度，文義顯明可見。二是類推其餘三界（水、火、風）。六是明一切色聚悉有能造性，分為兩部分：一是標示，二是解釋。七是明造色三種流轉，分為兩部分：一是標示，二是解釋，又分為三部分：一是釋長養，二是釋等流，三是釋異熟。八是略攝色聚之相，分為兩部分：一是標示，二是解釋。 大門第二，明相應品，分為兩部分：一是總標，二是解釋，又分為七部分：一是依地等建立位，論文中自然顯現。二是明心及心所生起緣，分為三部分：一是標示，二是解釋，三是總結。解釋部分分為三部分：一是釋根不壞，分為兩部分：一是問，二是答。二是釋境現前，分為三部分：一是問，二是答，三是明障，分為兩部分：一是標示，二是解釋。三是釋能生作意，分為兩部分：一是問，二是答，又分為兩部分：一是標示，二是解釋，又分為四部分：一是力，分為兩部分：一是問，二是答。二是釋念力，分為問答。三是釋境力，分為問答。四是釋數。
【English Translation】 Lí shè: The first part is about the aggregation of characteristics, divided into two sections. First, the indication; second, the differentiation, further divided into four parts: first, the Gēn (根, sense organs); second, the Chù (處, objects of the senses); third, the Wǔ Chén (五塵, the five dusts of form, sound, smell, taste, and touch); fourth, the establishment. The second part is about the realms, the meaning of the text is clear and visible. The third part is about the non-separation aggregation, divided into four parts: first, the indication; second, the inquiry; third, the explanation; fourth, the conclusion. The explanation part has four different perspectives, which naturally appear in the treatise. The fourth part is the conclusion, the meaning of the text is also clear and visible. Three, miscellaneous explanations of the characteristics of sound and other aggregates, divided into eight parts: first, explaining the characteristics of the sound aggregate, divided into two parts: first, the realm exists; second, the characteristics exist. Second, differentiation, divided into two parts: first, the indication; second, the explanation, further divided into two parts: first, continuity; second, non-continuity. Third, explaining the space realm, divided into three parts: first, the indication; second, the explanation, further divided into three parts: first, explaining dark form; second, explaining bright form; third, explaining different perspectives. Fourth, explaining the causes of the size of form aggregates, divided into three parts: first, the indication; second, the explanation; third, the conclusion. Fifth, explaining the characteristics of the four great elements mentioned in the scriptures, divided into two parts: first, explaining the characteristics of the earth element, such as solidity, divided into two parts: first, the indication; second, the explanation, with two different perspectives. The first perspective is divided into six parts: first, explaining solidity; second, explaining what solidity encompasses; third, explaining what is closely encompassed; fourth, explaining what is grasped; fifth, explaining what is not closely encompassed; sixth, explaining what is not grasped. The second perspective, the meaning of the text is clear and visible. Second, analogy to the other three realms (water, fire, wind). Sixth, explaining that all form aggregates have the nature of being able to create, divided into two parts: first, the indication; second, the explanation. Seventh, explaining the three kinds of transformations of created form, divided into two parts: first, the indication; second, the explanation, further divided into three parts: first, explaining growth; second, explaining outflow; third, explaining different maturation. Eighth, briefly summarizing the characteristics of form aggregates, divided into two parts: first, the indication; second, the explanation. The second great section, explaining the corresponding qualities, divided into two parts: first, the general indication; second, the explanation, further divided into seven parts: first, establishing positions based on earth and other elements, which naturally appear in the treatise. Second, explaining the causes of the arising of mind and mental factors, divided into three parts: first, the indication; second, the explanation; third, the conclusion. The explanation part is divided into three parts: first, explaining that the sense organs are not destroyed, divided into two parts: first, the question; second, the answer. Second, explaining that the object appears before, divided into three parts: first, the question; second, the answer; third, explaining the obstacles, divided into two parts: first, the indication; second, the explanation. Third, explaining the arising of attention, divided into two parts: first, the question; second, the answer, further divided into two parts: first, the indication; second, the explanation, further divided into four parts: first, the power, divided into two parts: first, the question; second, the answer. Second, explaining the power of mindfulness, divided into question and answer. Third, explaining the power of the object, divided into question and answer. Fourth, explaining the number.
習力分二。問答。三結文可見 三明心及心所云何作染凈理趣之相分二。一標。二釋分三。一明意識云何分別境分三。一明生。二明亂不亂。三分別境。二明云何染凈生起分二。一明染凈因二明差別分三。一明意功能。二徴。三顯因由。三結 四明建立一剎相分二。一標分二。一問。二答。二釋分二。一問。二答分三。一依一境二明相似不相似。三明緣境差別分二。一過去 二現在 五明心及心所作用分三。一總明諸識作用。二明五遍行用。三總結 六明遍行別境體相分二。一辨遍行體相有五問答。論文自明。二釋別境體相有五問答。論文自顯 七明遍行別境所作之業分二。一明遍行作業有五問答。論文自顯。二明別境作業有五問答。論文自明。
大門第三明三世相分二 一標有問有答分二。一依法。二依與不與 二解釋分三。一釋過去。二釋未來 三釋現在。
大門第四明四相分三。初標有問有答。次釋分四。一明生。二明老分二。一辨體。二差異分二。一標二釋。三明住。四明無常。后結文可見。
大門第五明四緣相分四 一標 二解釋分四。一明因緣。二明等無間緣。三明所緣緣。四明增上緣分二。一依根。二依善不善性 三建立分四。一立因緣。二立等無間緣。三立所緣緣。四立增上緣
【現代漢語翻譯】 現代漢語譯本 習力分為兩部分。問答形式。 三結文的內容可以參考。 三、闡明心及心所如何產生染凈的理趣之相，分為兩部分。一、標示。二、解釋，分為三部分。一、闡明意識如何分別境，分為三部分。一、闡明產生。二、闡明亂與不亂。三、分別境。二、闡明如何產生染凈，分為兩部分。一、闡明染凈的因。二、闡明差別，分為三部分。一、闡明意的功用。二、提問。三、顯明因由。三、總結。 四、闡明建立一剎相，分為兩部分。一、標示，分為兩部分。一、提問。二、回答。二、解釋，分為兩部分。一、提問。二、回答，分為三部分。一、依一境。二、闡明相似與不相似。三、闡明緣境的差別，分為兩部分。一、過去。二、現在。 五、闡明心及心所的作用，分為三部分。一、總括闡明諸識的作用。二、闡明五遍行的作用。三、總結。 六、闡明遍行、別境的體相，分為兩部分。一、辨析遍行的體相，有五個問答。論文自身闡明。二、解釋別境的體相，有五個問答。論文自身顯明。 七、闡明遍行、別境所產生的業，分為兩部分。一、闡明遍行產生的業，有五個問答。論文自身顯明。二、闡明別境產生的業，有五個問答。論文自身闡明。 大門第三，闡明三世相，分為兩部分。一、標示，有問有答，分為兩部分。一、依法。二、依與不與。二、解釋，分為三部分。一、解釋過去。二、解釋未來。三、解釋現在。 大門第四，闡明四相，分為三部分。初、標示，有問有答。次、解釋，分為四部分。一、闡明生。二、闡明老，分為兩部分。一、辨析體。二、差異，分為兩部分。一、標示。二、解釋。三、闡明住。四、闡明無常。后、總結文的內容可以參考。 大門第五，闡明四緣相，分為四部分。一、標示。二、解釋，分為四部分。一、闡明因緣。二、闡明等無間緣。三、闡明所緣緣。四、闡明增上緣，分為兩部分。一、依根。二、依善不善性。三、建立，分為四部分。一、建立因緣。二、建立等無間緣。三、建立所緣緣。四、建立增上緣。
【English Translation】 English version The power of habit is divided into two parts: questions and answers. The content of the three concluding passages can be seen. Third, explaining how the mind and mental factors produce the characteristics of defilement and purity is divided into two parts: 1. Indication. 2. Explanation, divided into three parts: 1. Explaining how consciousness distinguishes objects, divided into three parts: 1. Explaining arising. 2. Explaining confusion and non-confusion. 3. Distinguishing objects. 2. Explaining how defilement and purity arise, divided into two parts: 1. Explaining the cause of defilement and purity. 2. Explaining the differences, divided into three parts: 1. Explaining the function of 'manas' (mind). 2. Questioning. 3. Revealing the causes. 3. Conclusion. Fourth, explaining the establishment of a 'kshetra' (buddha-field) characteristic, divided into two parts: 1. Indication, divided into two parts: 1. Questioning. 2. Answering. 2. Explanation, divided into two parts: 1. Questioning. 2. Answering, divided into three parts: 1. Based on one object. 2. Explaining similarity and dissimilarity. 3. Explaining the differences in conditioned objects, divided into two parts: 1. Past. 2. Present. Fifth, explaining the function of the mind and mental factors, divided into three parts: 1. Generally explaining the function of the various consciousnesses. 2. Explaining the function of the five 'sarvatraga' (omnipresent mental factors). 3. Conclusion. Sixth, explaining the characteristics of 'sarvatraga' (omnipresent mental factors) and 'viniyata' (object-specific mental factors), divided into two parts: 1. Discriminating the characteristics of 'sarvatraga', with five questions and answers. The text itself explains. 2. Explaining the characteristics of 'viniyata', with five questions and answers. The text itself reveals. Seventh, explaining the 'karma' (actions) produced by 'sarvatraga' and 'viniyata', divided into two parts: 1. Explaining the 'karma' produced by 'sarvatraga', with five questions and answers. The text itself reveals. 2. Explaining the 'karma' produced by 'viniyata', with five questions and answers. The text itself explains. Great Section Three, explaining the characteristics of the three times, divided into two parts: 1. Indication, with questions and answers, divided into two parts: 1. Based on the 'dharma' (law). 2. Based on giving and not giving. 2. Explanation, divided into three parts: 1. Explaining the past. 2. Explaining the future. 3. Explaining the present. Great Section Four, explaining the four characteristics, divided into three parts: First, indication, with questions and answers. Second, explanation, divided into four parts: 1. Explaining arising. 2. Explaining aging, divided into two parts: 1. Discriminating the essence. 2. Differences, divided into two parts: 1. Indication. 2. Explanation. 3. Explaining abiding. 4. Explaining impermanence. Later, the content of the concluding passage can be seen. Great Section Five, explaining the four conditions, divided into four parts: 1. Indication. 2. Explanation, divided into four parts: 1. Explaining 'hetupratyaya' (causal condition). 2. Explaining 'samanantarapratyaya' (immediately preceding condition). 3. Explaining 'alambanapratyaya' (object condition). 4. Explaining 'adhipatipratyaya' (dominant condition), divided into two parts: 1. Based on the 'indriya' (sense faculties). 2. Based on good and bad nature. 3. Establishment, divided into four parts: 1. Establishing 'hetupratyaya'. 2. Establishing 'samanantarapratyaya'. 3. Establishing 'alambanapratyaya'. 4. Establishing 'adhipatipratyaya'.
四明相攝分二。一因緣。二餘三緣。
大門第六明三性相分二。一問。二答分三 一明善分二。一明善體分十。一無罪善。二生得加行善。三自性等善。四順福等善 五施性等善。六善色等善。七菩提分善。八恭敬等善。九方便等善。十有五異門。一有依等善。二世出世善。三十善道善。四無學十善。五福生等善。二明總攝 二明不善分二。一與善相違。二能障礙 三明無記分三。一標。二解釋分四。一異熟生。二一分威儀路。三一分工巧處。四一分變化生。三料簡分三。一料簡工巧處。二料簡威儀路。三料簡變化生。
大門第七明差別分三。一依根明差別。二依境明差別。三依根塵釋名差別。
第一依根明差別分三 一明眼根差別分十增。一觀色眼二長養異熟眼。三肉等眼。四瞚等眼五五趣眼。六相續等眼。七有識等眼。八依處等眼。九已得等眼。十過去等眼 二例餘四根分二。一例。二料簡分二。一標。二釋分三。一釋耳差別。二釋鼻舌差別。三釋身差別 三明意根差別分十一增。一識法意。二施設等意分三。一標。二釋。三果門。三心等意。四善等意。五五位差別意。六六識身意。七七識住意。八增語觸相應等意。九九有情居意。十過去等意。十一十二心意。
第二依境明差別分六
【現代漢語翻譯】 現代漢語譯本： 四明相攝分為二：一、因緣；二、其餘三種緣。
大門第六，闡明三性相，分為二：一、提問；二、回答，分為三：一、闡明善，分為二：一、闡明善的本體，分為十：一、無罪善；二、生得加行善；三、自性等善；四、順福等善；五、施性等善；六、善色等善；七、菩提分善；八、恭敬等善；九、方便等善；十、有五種不同的類別：一、有依等善；二、世間出世間善；三、十善道善；四、無學十善；五、福生等善。二、闡明總攝。二、闡明不善，分為二：一、與善相違背；二、能夠障礙。三、闡明無記，分為三：一、標示；二、解釋，分為四：一、異熟生；二、一部分威儀路；三、一部分工巧處；四、一部分變化生。三、簡擇，分為三：一、簡擇工巧處；二、簡擇威儀路；三、簡擇變化生。
大門第七，闡明差別，分為三：一、依根闡明差別；二、依境闡明差別；三、依根塵解釋名稱差別。
第一，依根闡明差別，分為三：一、闡明眼根差別，分為十種增益：一、觀色眼；二、長養異熟眼；三、肉等眼；四、瞚等眼；五、五趣眼；六、相續等眼；七、有識等眼；八、依處等眼；九、已得等眼；十、過去等眼。二、以其餘四根為例，分為二：一、舉例；二、簡擇，分為二：一、標示；二、解釋，分為三：一、解釋耳根差別；二、解釋鼻根、舌根差別；三、解釋身根差別。三、闡明意根差別，分為十一種增益：一、識法意；二、施設等意，分為三：一、標示；二、解釋；三、結果。三、心等意；四、善等意；五、五位差別意；六、六識身意；七、七識住意；八、增語觸相應等意；九、九有情居意；十、過去等意；十一、十二心意。
第二，依境闡明差別，分為六：
【English Translation】 English version: The Fourfold Collection of Siming is divided into two: 1. Cause and Condition; 2. The Remaining Three Conditions.
Great Section Six, Explaining the Three Natures, is divided into two: 1. Question; 2. Answer, divided into three: 1. Explaining Goodness, divided into two: 1. Explaining the Essence of Goodness, divided into ten: 1. Faultless Goodness; 2. Innate and Acquired Goodness; 3. Self-Nature Goodness, etc.; 4. Goodness Conducive to Fortune, etc.; 5. Generosity-Nature Goodness, etc.; 6. Good Form Goodness, etc.; 7. Bodhi-Part Goodness; 8. Reverence Goodness, etc.; 9. Expedient Goodness, etc.; 10. Having Five Different Categories: 1. Dependent Goodness, etc.; 2. Worldly and Transcendent Goodness; 3. Ten Good Deeds Goodness; 4. Non-Learning Ten Good Deeds; 5. Fortune-Born Goodness, etc. 2. Explaining General Collection. 2. Explaining Non-Goodness, divided into two: 1. Opposing Goodness; 2. Able to Obstruct. 3. Explaining Neutrality, divided into three: 1. Indication; 2. Explanation, divided into four: 1. Resultant-Born; 2. A Portion of Ceremonial Conduct; 3. A Portion of Skillful Activities; 4. A Portion of Transformation-Born. 3. Discernment, divided into three: 1. Discernment of Skillful Activities; 2. Discernment of Ceremonial Conduct; 3. Discernment of Transformation-Born.
Great Section Seven, Explaining Differences, is divided into three: 1. Explaining Differences Based on the Root; 2. Explaining Differences Based on the Object; 3. Explaining Differences in Name Based on the Root and Object.
First, Explaining Differences Based on the Root, is divided into three: 1. Explaining Differences in the Eye Root, divided into ten augmentations: 1. Color-Observing Eye; 2. Nourishing Resultant Eye; 3. Flesh Eye, etc.; 4. Winking Eye, etc.; 5. Five Realms Eye; 6. Continuous Eye, etc.; 7. Conscious Eye, etc.; 8. Dependent Place Eye, etc.; 9. Already Obtained Eye, etc.; 10. Past Eye, etc. 2. Using the Remaining Four Roots as Examples, divided into two: 1. Example; 2. Discernment, divided into two: 1. Indication; 2. Explanation, divided into three: 1. Explaining Differences in the Ear; 2. Explaining Differences in the Nose and Tongue; 3. Explaining Differences in the Body. 3. Explaining Differences in the Mind Root, divided into eleven augmentations: 1. Cognizing Dharma Mind; 2. Establishing Mind, etc., divided into three: 1. Indication; 2. Explanation; 3. Result. 3. Heart Mind, etc.; 4. Good Mind, etc.; 5. Five Positions of Different Mind; 6. Six Consciousness Bodies Mind; 7. Seven Consciousness Abodes Mind; 8. Augmentative Speech Contact Corresponding Mind, etc.; 9. Nine Sentient Being Abodes Mind; 10. Past Mind, etc.; 11. Twelve Minds Mind.
Second, Explaining Differences Based on the Object, is divided into six:
一明色塵分十。一眼所行色。二內外色。三顯等色。四有依光明等色。五五趣差別色。六建立所攝等色。七七種攝受事色。八地分雜等色。九過去等色。十十資具色 二明聲塵分十。一耳所行聲。二了不了聲。三因受等聲。四善不善等聲。五五趣聲。六受教等聲。七男女等聲。八分二。一聖非聖聲分三。一標。二釋。三果門。二善不善語業道聲。九過去等聲。十五樂所攝聲分三。一標。二徴。三解釋 三明香塵分十。一鼻所行香。二內外香。三可意等香。四大等香。五根等香。六食等香。七皮葉等香。八俱生等香。九過去等香。十男女等香 四明味塵分十。一舌所行味。二內外味。三可意等味。四大麥等味。五飲酒等味。六甘苦等味。七蘇油等味。八俱生等味。九過去等味。十可嚼等味分二。一可食味。三藥味 五明觸塵分十。一身所行觸。二內外觸。三可意等觸。四摩等觸。五分二。一五趣觸。二蚊䗈等觸。六苦樂等觸。七堅鞭等觸。八手觸等觸。九過去等觸。十飲食等觸 六明法塵分三 一料簡分三。一標。二徴。三答分三。一實有法分三。一心法。二律非律色。三定生色。二假有法分二。一標。二列數。三無為法分三。一標。二列數。三料簡 二列法數分十。一意所行法。二假非假法。三有色等法。四有色假所
【現代漢語翻譯】 現代漢語譯本 一、明色塵分十： 1. 眼所行色：眼睛所能見到的顏色。 2. 內外色：內部的顏色和外部的顏色。 3. 顯等色：顯現的顏色等。 4. 有依光明等色：依賴光明而顯現的顏色等。 5. 五趣差別色：五道眾生各自不同的顏色。 6. 建立所攝等色：建立所包含的顏色等。 7. 七種攝受事色：七種被攝受的事物的顏色。 8. 地分雜等色：土地、部分、混合等的顏色。 9. 過去等色：過去的顏色等。 10. 十資具色：十種生活必需品的顏色。
二、明聲塵分十： 1. 耳所行聲：耳朵所能聽到的聲音。 2. 了不了聲：清晰的聲音和不清晰的聲音。 3. 因受等聲：由感受等產生的聲音。 4. 善不善等聲：好的聲音和不好的聲音。 5. 五趣聲：五道眾生的聲音。 6. 受教等聲：接受教導的聲音等。 7. 男女等聲：男人和女人的聲音等。 8. 分二：分為兩種。 一、聖非聖聲分三：聖人的聲音和非聖人的聲音，分為三種。 1. 標：標示。 2. 釋：解釋。 3. 果門：結果之門。 二、善不善語業道聲：好的和不好的語言行為的聲音。 9. 過去等聲：過去的聲音等。 10. 五樂所攝聲分三：五種快樂所包含的聲音，分為三種。 1. 標：標示。 2. 徴：徵詢。 3. 解釋：解釋。
三、明香塵分十： 1. 鼻所行香：鼻子所能聞到的氣味。 2. 內外香：內部的氣味和外部的氣味。 3. 可意等香：令人愉悅的氣味等。 4. 大等香：四大（地、水、火、風）的氣味等。 5. 根等香：植物根部的氣味等。 6. 食等香：食物的氣味等。 7. 皮葉等香：樹皮、樹葉的氣味等。 8. 俱生等香：與生俱來的氣味等。 9. 過去等香：過去的氣味等。 10. 男女等香：男人和女人的氣味等。
四、明味塵分十： 1. 舌所行味：舌頭所能嚐到的味道。 2. 內外味：內部的味道和外部的味道。 3. 可意等味：令人愉悅的味道等。 4. 大麥等味：大麥等的味道。 5. 飲酒等味：飲酒等的味道。 6. 甘苦等味：甜味、苦味等。 7. 蘇油等味：酥油等的味道。 8. 俱生等味：與生俱來的味道等。 9. 過去等味：過去的味道等。 10. 可嚼等味分二：可以咀嚼的味道，分為兩種。 1. 可食味：可以食用的味道。 2. 藥味：藥物的味道。
五、明觸塵分十： 1. 身所行觸：身體所能感覺到的觸覺。 2. 內外觸：內部的觸覺和外部的觸覺。 3. 可意等觸：令人愉悅的觸覺等。 4. 摩等觸：摩擦等的觸覺。 5. 分二：分為兩種。 一、五趣觸：五道眾生的觸覺。 二、蚊䗈等觸：蚊蟲叮咬等的觸覺。 6. 苦樂等觸：痛苦的觸覺和快樂的觸覺等。 7. 堅鞭等觸：堅硬、鞭打等的觸覺。 8. 手觸等觸：手觸控等的觸覺。 9. 過去等觸：過去的觸覺等。 10. 飲食等觸：飲食等的觸覺。
六、明法塵分三： 1. 料簡分三：簡別，分為三種。 1. 標：標示。 2. 徴：徵詢。 3. 答分三：回答，分為三種。 1. 實有法分三：真實存在的法，分為三種。 1. 心法：心識之法。 2. 律非律色：有表色和無表色。 3. 定生色：由禪定產生的色法。 2. 假有法分二：假借存在的法，分為兩種。 1. 標：標示。 2. 列數：列舉數量。 3. 無為法分三：不生不滅的法，分為三種。 1. 標：標示。 2. 列數：列舉數量。 3. 料簡：簡別。 2. 列法數分十：列舉法的數量，分為十種。 1. 意所行法：意識所緣的法。 2. 假非假法：真實的法和虛假的法。 3. 有色等法：有色的法等。 4. 有色假所：
【English Translation】 English version I. Tenfold Division of the Color Object (Rūpa-dhātu): 1. Color perceived by the eye (cakṣur-gocara rūpa): Color that can be seen by the eye. 2. Internal and external colors (ādhyātmika-bahirdhā rūpa): Internal colors and external colors. 3. Manifest colors, etc. (sanidarśana rūpa): Colors that are manifest, and so on. 4. Colors dependent on light, etc. (āloka-āśraya rūpa): Colors that depend on light to appear, and so on. 5. Differentiated colors of the five destinies (pañca-gati viśeṣa rūpa): The different colors of beings in the five realms of existence. 6. Colors included in establishment, etc. (sthāpana-saṃgraha rūpa): Colors included in establishment, and so on. 7. Colors of the seven objects of appropriation (sapta-vidha parigraha vastu rūpa): Colors of the seven kinds of things that are appropriated. 8. Colors of earth divisions, mixtures, etc. (bhūmi-bhāga miśra rūpa): Colors of earth, divisions, mixtures, and so on. 9. Past colors, etc. (atīta rūpa): Colors of the past, and so on. 10. Colors of the ten requisites (daśa-pariskāra rūpa): Colors of the ten essential items.
II. Tenfold Division of the Sound Object (Śabda-dhātu): 1. Sound perceived by the ear (śrotra-gocara śabda): Sound that can be heard by the ear. 2. Intelligible and unintelligible sounds (vijñāpana-avijñāpana śabda): Clear and unclear sounds. 3. Sounds arising from feeling, etc. (vedanā-hetuka śabda): Sounds arising from feeling, and so on. 4. Good and bad sounds, etc. (kuśala-akuśala śabda): Good and bad sounds. 5. Sounds of the five destinies (pañca-gati śabda): Sounds of beings in the five realms of existence. 6. Sounds of receiving teachings, etc. (śikṣā-grahaṇa śabda): Sounds of receiving teachings, and so on. 7. Sounds of male and female, etc. (puruṣa-strī śabda): Sounds of men and women, and so on. 8. Divided into two: I. Sounds of the noble and non-noble, divided into three: 1. Identification (lakṣaṇa): Identification. 2. Explanation (nirvacana): Explanation. 3. Fruit-gate (phala-dvāra): The gate of results. II. Sounds of good and bad verbal actions (kuśala-akuśala vāc-karma-patha śabda): Sounds of good and bad verbal actions. 9. Past sounds, etc. (atīta śabda): Sounds of the past, and so on. 10. Sounds included in the five pleasures, divided into three: 1. Identification (lakṣaṇa): Identification. 2. Inquiry (pṛcchā): Inquiry. 3. Explanation (nirvacana): Explanation.
III. Tenfold Division of the Smell Object (Gandha-dhātu): 1. Smell perceived by the nose (ghrāṇa-gocara gandha): Smell that can be smelled by the nose. 2. Internal and external smells (ādhyātmika-bahirdhā gandha): Internal smells and external smells. 3. Pleasant smells, etc. (iṣṭa gandha): Pleasant smells, and so on. 4. Smells of the great elements, etc. (mahā-bhūta gandha): Smells of the great elements (earth, water, fire, wind), and so on. 5. Smells of roots, etc. (mūla gandha): Smells of roots, and so on. 6. Smells of food, etc. (āhāra gandha): Smells of food, and so on. 7. Smells of bark and leaves, etc. (tvak-patra gandha): Smells of bark and leaves, and so on. 8. Innate smells, etc. (sahaja gandha): Innate smells, and so on. 9. Past smells, etc. (atīta gandha): Smells of the past, and so on. 10. Smells of male and female, etc. (puruṣa-strī gandha): Smells of men and women, and so on.
IV. Tenfold Division of the Taste Object (Rasa-dhātu): 1. Taste perceived by the tongue (jihvā-gocara rasa): Taste that can be tasted by the tongue. 2. Internal and external tastes (ādhyātmika-bahirdhā rasa): Internal tastes and external tastes. 3. Pleasant tastes, etc. (iṣṭa rasa): Pleasant tastes, and so on. 4. Tastes of barley, etc. (yava rasa): Tastes of barley, and so on. 5. Tastes of drinking alcohol, etc. (madya-pāna rasa): Tastes of drinking alcohol, and so on. 6. Sweet and bitter tastes, etc. (madhura-tikta rasa): Sweet and bitter tastes, and so on. 7. Tastes of ghee and oil, etc. (ghṛta-taila rasa): Tastes of ghee and oil, and so on. 8. Innate tastes, etc. (sahaja rasa): Innate tastes, and so on. 9. Past tastes, etc. (atīta rasa): Tastes of the past, and so on. 10. Chewable tastes, divided into two: 1. Edible tastes (bhakṣya rasa): Tastes that can be eaten. 2. Medicinal tastes (auṣadha rasa): Tastes of medicine.
V. Tenfold Division of the Touch Object (Spraṣṭavya-dhātu): 1. Touch perceived by the body (kāya-gocara spraṣṭavya): Touch that can be felt by the body. 2. Internal and external touches (ādhyātmika-bahirdhā spraṣṭavya): Internal touches and external touches. 3. Pleasant touches, etc. (iṣṭa spraṣṭavya): Pleasant touches, and so on. 4. Touches of rubbing, etc. (marda spraṣṭavya): Touches of rubbing, and so on. 5. Divided into two: I. Touches of the five destinies (pañca-gati spraṣṭavya): Touches experienced by beings in the five realms of existence. II. Touches of mosquitoes, etc. (maśaka spraṣṭavya): Touches of mosquito bites, and so on. 6. Painful and pleasant touches, etc. (duḥkha-sukha spraṣṭavya): Painful and pleasant touches, and so on. 7. Touches of hardness and whipping, etc. (kaṭhina-kaśā spraṣṭavya): Touches of hardness and whipping, and so on. 8. Touches of hand, etc. (hasta spraṣṭavya): Touches of the hand, and so on. 9. Past touches, etc. (atīta spraṣṭavya): Touches of the past, and so on. 10. Touches of food and drink, etc. (āhāra spraṣṭavya): Touches of food and drink, and so on.
VI. Threefold Division of the Mental Object (Dharma-dhātu): 1. Analysis, divided into three: 1. Identification (lakṣaṇa): Identification. 2. Inquiry (pṛcchā): Inquiry. 3. Answer, divided into three: I. Truly existent dharmas, divided into three: 1. Mental dharmas (citta-dharma): Dharmas related to the mind. 2. Revealing and non-revealing form (vijñapti-avijñapti rūpa): Revealing and non-revealing form. 3. Form born from samādhi (samādhi-ja rūpa): Form born from meditative concentration. II. Provisionally existent dharmas, divided into two: 1. Identification (lakṣaṇa): Identification. 2. Enumeration (saṃkhyā): Enumeration. III. Unconditioned dharmas, divided into three: 1. Identification (lakṣaṇa): Identification. 2. Enumeration (saṃkhyā): Enumeration. 3. Analysis (parīkṣā): Analysis. 2. Enumeration of the number of dharmas, divided into ten: 1. Dharmas perceived by the mind (mano-gocara dharma): Dharmas perceived by the mind. 2. Real and unreal dharmas (satya-asatya dharma): Real and unreal dharmas. 3. Form and other dharmas (rūpa-ādi dharma): Form and other dharmas. 4. Form and provisional:
攝色。五色心所有等法。六受想等法。七受想思等法。八善不善等法。九過去等法。十一隨逐生義等法 三總結。
第三依相塵釋名差別分三 一釋根名分六。一釋眼名。二耳。三鼻。四舌。五身。六意 二釋境名分六。一釋色。二釋聲。三香。四味。五觸。六法 三總結。
大門第八明善巧相分二 一明坐起因分二。一頌。二長行 二列數。
大門第九明九事相分四。一標。二徴。三列名。四解釋分九。一明有情事。二明受用事。三明生起事。四明安住事。五明染凈事。六明差別事。七明說者事。八明所說事。九明眾會事。
第三總結有一頌。文義可知。
第二廣解分十七中第三四五合釋有尋伺等三地大門分二。一略釋。二廣解 初略釋分三。一問。二答。三略解 二廣解分五。一明界施設建立。二明相施設建立。明如理作意施設建立。四明不如理建立。五明雜染等起施設建立。
五中第一明界施設建立分二。一略釋。二廣解 略釋分三。一問。二答。三略釋 二廣解分八。一明數建立。二明處建立。三明有情量建立。四明壽建立。五明受用建立。六明生建立。七明自體建立。八明因緣果建立。
八中第一明數建立分三 一分別界分二。一墮界分三。一問。二答。三結
【現代漢語翻譯】 現代漢語譯本 攝色（攝取色法）。五色心所有等法（五種與心相關的法）。六受想等法（六種感受、思想等法）。七受想思等法（七種感受、思想、思慮等法）。八善不善等法（八種善與不善等法）。九過去等法（九種過去等法）。十一隨逐生義等法（十一種隨順追蹤生起意義的法）。三總結。
第三依相塵釋名差別分三：一釋根名分六。一釋眼名。二耳。三鼻。四舌。五身。六意。二釋境名分六：一釋色。二釋聲。三香。四味。五觸。六法。三總結。
大門第八明善巧相分二：一明坐起因分二。一頌。二長行。二列數。
大門第九明九事相分四：一標。二徴。三列名。四解釋分九：一明有情事（關於有情眾生的事）。二明受用事（關於受用的事）。三明生起事（關於生起的事）。四明安住事（關於安住的事）。五明染凈事（關於染污和清凈的事）。六明差別事（關於差別的事）。七明說者事（關於說法者的事）。八明所說事（關於所說法的事）。九明眾會事（關於集會的事）。
第三總結有一頌。文義可知。
第二廣解分十七中第三四五合釋有尋伺等三地大門分二：一略釋。二廣解。初略釋分三：一問。二答。三略解。二廣解分五：一明界施設建立（說明界如何施設建立）。二明相施設建立（說明相如何施設建立）。三明如理作意施設建立（說明如理作意如何施設建立）。四明不如理建立（說明不如理的建立）。五明雜染等起施設建立（說明雜染生起如何施設建立）。
五中第一明界施設建立分二：一略釋。二廣解。略釋分三：一問。二答。三略釋。二廣解分八：一明數建立（說明數量的建立）。二明處建立（說明處所的建立）。三明有情量建立（說明有情數量的建立）。四明壽建立（說明壽命的建立）。五明受用建立（說明受用的建立）。六明生建立（說明出生的建立）。七明自體建立（說明自體的建立）。八明因緣果建立（說明因緣果的建立）。
八中第一明數建立分三：一分別界分二。一墮界分三：一問。二答。三結
【English Translation】 English version Taking in form (Śabda). The five mental properties, and so on (pañca citta-samprayukta dharma). The six feelings, perceptions, and so on (ṣaṭ vedanā-saṃjñā dharma). The seven feelings, perceptions, thoughts, and so on (sapta vedanā-saṃjñā-cetanā dharma). The eight wholesome and unwholesome, and so on (aṣṭa kuśala-akuśala dharma). The nine past, and so on (nava atīta dharma). The eleven following the meaning of arising, and so on (ekādaśa anutpāda dharma). Three summaries.
Third, based on the characteristics of the sense objects, explaining the differences in names, divided into three: First, explaining the names of the roots, divided into six: First, explaining the name of the eye. Second, ear. Third, nose. Fourth, tongue. Fifth, body. Sixth, mind. Second, explaining the names of the objects, divided into six: First, explaining form (rūpa). Second, sound (śabda). Third, smell (gandha). Fourth, taste (rasa). Fifth, touch (sparśa). Sixth, dharma. Third, summary.
Great Gate Eight, explaining the characteristics of skillful means, divided into two: First, explaining the causes of sitting and rising, divided into two: First, verses. Second, prose. Second, listing the numbers.
Great Gate Nine, explaining the characteristics of the nine matters, divided into four: First, stating. Second, questioning. Third, listing the names. Fourth, explaining, divided into nine: First, explaining the matter of sentient beings (sattva). Second, explaining the matter of enjoyment (bhoga). Third, explaining the matter of arising (utpāda). Fourth, explaining the matter of abiding (sthiti). Fifth, explaining the matter of defilement and purity (saṃkleśa-vyavadāna). Sixth, explaining the matter of difference (viśeṣa). Seventh, explaining the matter of the speaker (vaktṛ). Eighth, explaining the matter of what is spoken (vacana). Ninth, explaining the matter of the assembly (parṣad).
Third, the summary has one verse. The meaning of the text is understandable.
Second, the extensive explanation, among the seventeen, the third, fourth, and fifth combined explain the Great Gate of the three grounds of investigation and analysis, and so on, divided into two: First, brief explanation. Second, extensive explanation. The initial brief explanation is divided into three: First, question. Second, answer. Third, brief explanation. The second extensive explanation is divided into five: First, explaining the establishment of realms (dhātu). Second, explaining the establishment of characteristics (lakṣaṇa). Third, explaining the establishment of rational attention (yoniso manasikāra). Fourth, explaining irrational establishment (ayoniso pratisthana). Fifth, explaining the establishment of the arising of defilement (saṃkleśa).
Among the five, the first explains the establishment of realms, divided into two: First, brief explanation. Second, extensive explanation. The brief explanation is divided into three: First, question. Second, answer. Third, brief explanation. The second extensive explanation is divided into eight: First, explaining the establishment of number (saṃkhyā). Second, explaining the establishment of place (sthāna). Third, explaining the establishment of the quantity of sentient beings (sattva). Fourth, explaining the establishment of lifespan (āyu). Fifth, explaining the establishment of enjoyment (bhoga). Sixth, explaining the establishment of birth (jāti). Seventh, explaining the establishment of self-nature (svabhāva). Eighth, explaining the establishment of cause, condition, and result (hetu-pratyaya-phala).
Among the eight, the first explains the establishment of number, divided into three: First, distinguishing the realms, divided into two. First, falling into the realms, divided into three: First, question. Second, answer. Third, conclusion.
。二非墮界 二配尋伺等地位分三。一配有尋伺。二配無尋唯伺分二。一配地。二明修人。三配無尋伺。三明無尋伺義分二。一有漏界無尋伺義分三。一正義。二徴。三說因由分二。一有欲。二無慾。二無漏界攝無尋伺義分二。一明尋伺。二例余。
八中第二明處建立分三 一建立欲界處分四。一標。二列數分八。一列八熱地獄處分二。一問。二答。二八寒處分四。一明住處。二問。三列名。四明二獄處所。三餓鬼處。四非天處。五除傍生。六四大州。七八中州。八六慾天。三料簡獨一及近地獄分二。一不立處。二人中可得。四總結 二建立色界處分二。一標。二列數分四。一列初靜慮分二。一果。二因。二列第二靜慮分二。一果。二因。三列第三靜慮分二。一果。二因。四列第四靜慮分二。一列凡夫分三。一果。二因。三明無想天處。二列聖天分二。一小乘天分三。一明住處。二列名。三明因。二大乘天分三。一明住處。二列名。三明因 三建立無色界處分二。一有處。二無處。
八中第三明有情量建立分五 一人趣身量分四。一南州。二東州。三西州。四北州 二天趣身量分二。一欲天分六。六天差別故。二色天分四。四靜慮差別故 三惡趣身量分三。一地獄 二傍生。三鬼趣 四明非天身量 五明
【現代漢語翻譯】 現代漢語譯本： 二、非墮界：二、配尋伺等地位分三：一、配有尋伺。二、配無尋唯伺分二：一、配地。二、明修人。三、配無尋伺。三、明無尋伺義分二：一、有漏界無尋伺義分三：一、正義。二、徴。三、說因由分二：一、有欲。二、無慾。二、無漏界攝無尋伺義分二：一、明尋伺。二、例余。
八、中第二明處建立分三：一、建立欲界處分四：一、標。二、列數分八：一、列八熱地獄處分二：一、問。二、答。二、八寒處分四：一、明住處。二、問。三、列名。四、明二獄處所。三、餓鬼處。四、非天處。五、除傍生。六、四大州。七、八中州。八、六慾天。三、料簡獨一及近地獄分二：一、不立處。二、人中可得。四、總結。二、建立處分二：一、標。二、列數分四：一、列初靜慮分二：一、果。二、因。二、列第二靜慮分二：一、果。二、因。三、列第三靜慮分二：一、果。二、因。四、列第四靜慮分二：一、列凡夫分三：一、果。二、因。三、明無想天處。二、列聖天分二：一、小乘天分三：一、明住處。二、列名。三、明因。二、大乘天分三：一、明住處。二、列名。三、明因。三、建立無處分二：一、有處。二、無處。
八、中第三明有情量建立分五：一、人趣身量分四：一、南州。二、東州。三、西州。四、北州。二、天趣身量分二：一、欲天分六：六天差別故。二、色天分四：四靜慮差別故。三、惡趣身量分三：一、地獄。二、傍生。三、鬼趣。四、明非天身量。五、明
【English Translation】 English version: 2. Non-falling Realm: 2. Allocation of Positions such as Seeking and Pondering, divided into three: 1. Allocation of Seeking and Pondering. 2. Allocation of Non-Seeking but Only Pondering, divided into two: 1. Allocation of Grounds. 2. Clarification of Cultivators. 3. Allocation of Non-Seeking and Non-Pondering. 3. Explanation of the Meaning of Non-Seeking and Non-Pondering, divided into two: 1. Meaning of Non-Seeking and Non-Pondering in the Defiled Realm, divided into three: 1. Correct Meaning. 2. Inquiry. 3. Explanation of Reasons, divided into two: 1. With Desire. 2. Without Desire. 2. Meaning of Non-Seeking and Non-Pondering Included in the Undefiled Realm, divided into two: 1. Clarification of Seeking and Pondering. 2. Analogy to Others.
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Second Explanation of the Establishment of Places, divided into three: 1. Establishment of Places in the Desire Realm, divided into four: 1. Label. 2. Listing of Numbers, divided into eight: 1. Listing of the Eight Hot Hells, divided into two: 1. Question. 2. Answer. 2. Eight Cold Places, divided into four: 1. Clarification of Abodes. 2. Question. 3. Listing of Names. 4. Clarification of the Locations of the Two Hells. 3. Places of Hungry Ghosts. 4. Places of Asuras (non-heavenly beings). 5. Excluding Animals. 6. Four Great Continents. 7. Eight Middle Continents. 8. Six Desire Heavens. 3. Brief Explanation of Solitary and Near Hells, divided into two: 1. Not Establishing Places. 2. Obtainable Among Humans. 4. Conclusion. 2. Establishment of ** Places, divided into two: 1. Label. 2. Listing of Numbers, divided into four: 1. Listing of the First Dhyana (meditative absorption), divided into two: 1. Result. 2. Cause. 2. Listing of the Second Dhyana, divided into two: 1. Result. 2. Cause. 3. Listing of the Third Dhyana, divided into two: 1. Result. 2. Cause. 4. Listing of the Fourth Dhyana, divided into two: 1. Listing of Ordinary Beings, divided into three: 1. Result. 2. Cause. 3. Clarification of the Heaven of Non-Perception. 2. Listing of Noble Beings, divided into two: 1. Theravada (Small Vehicle) Heavens, divided into three: 1. Clarification of Abodes. 2. Listing of Names. 3. Clarification of Causes. 2. Mahayana (Great Vehicle) Heavens, divided into three: 1. Clarification of Abodes. 2. Listing of Names. 3. Clarification of Causes. 3. Establishment of ** Places, divided into two: 1. Existing Places. 2. Non-Existing Places.
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Third Explanation of the Establishment of the Measurement of Sentient Beings, divided into five: 1. Measurement of Beings in the Human Realm, divided into four: 1. Southern Continent. 2. Eastern Continent. 3. Western Continent. 4. Northern Continent. 2. Measurement of Beings in the Heavenly Realm, divided into two: 1. Desire Heavens, divided into six: Because of the differences in the six heavens. 2. Form Heavens, divided into four: Because of the differences in the four dhyanas. 3. Measurement of Beings in the Evil Realms, divided into three: 1. Hell. 2. Animals. 3. Ghost Realm. 4. Clarification of the Measurement of Asuras. 5. Clarification of
無色天身量。
八中第四明壽建立者分二 一明壽量分十。一明人壽量分四。四州差別故。二明欲天壽量分六。六天差別故。三明八熱地獄壽量分八。一等活。二黑繩。三眾合。四號叫。五大號叫。六燒熱。七極燒熱。八無間。四非天壽量。五明傍生壽量。六明鬼趣壽量。七明八寒地獄壽量。八明近及獨一壽量。九明色天壽量分四。四禪差別故。十明無色天壽量分四。四定差別故 第二明差別分二。一明中夭。二明有尸無尸。
八中第五明受用建立分三。一明受用苦樂。二明受用飲食。三明受用淫慾 初受用苦樂分二。一依五趣明受苦樂。二依異門明受苦樂 依五趣明受苦樂分二。一明受苦。二明受樂 初受苦分二。一略釋。二廣解分五。
一明地獄受苦分四 一明八熱地獄受苦分八。一明等活受苦分四。一標。二受苦相。三受苦時。四結 二明黑繩受苦分四。一標。二受苦相。三受苦時。四結 三明眾合受苦分四。一標。二受苦相分三。一夾石。二鐵槽。三崩山苦。三受苦時。四結 四明號叫受苦分四。一標。二受苦相。三受苦時。四結 五明大號叫受苦 六明燒熱受苦分四。一標。二受苦相分四。一鐵熬。二鐵丳。三鐵地。四捶斫。三受苦時。四結 七明極燒熱受苦分四。一標。二受苦相分三
【現代漢語翻譯】 現代漢語譯本： 無色天（Arūpadhātu）身量。
八種建立中的第四種，說明壽命的建立，分為兩部分：第一部分說明壽命的量，分為十個方面。一是說明人壽的量，分為四個方面，因為四大部洲（catasro dvīpāḥ）各有差別。二是說明欲界天（Kāmadhātu）的壽命的量，分為六個方面，因為六慾天（ṣaṭkāmadhātu）各有差別。三是說明八熱地獄（aṣṭau uṣṇā naraka）的壽命的量，分為八個方面，即：一、等活（saṃjīva）；二、黑繩（kālasūtra）；三、眾合（saṃghāta）；四、號叫（raurava）；五、大號叫（mahāraurava）；六、燒熱（tapana）；七、極燒熱（pratapana）；八、無間（avīci）。四是非天（Asura）的壽命的量。五是說明傍生（Tiryagyoni）的壽命的量。六是說明鬼趣（Preta）的壽命的量。七是說明八寒地獄（aṣṭau śītā naraka）的壽命的量。八是說明近分定（upa-samādhi）和獨一靜慮（ekatva-samādhi）的壽命的量。九是說明色界天（Rūpadhātu）的壽命的量，分為四個方面，因為四禪（catvāri dhyānāni）各有差別。十是說明無色界天（Arūpadhātu）的壽命的量，分為四個方面，因為四空定（catasraḥ samāpattayaḥ）各有差別。第二部分說明差別，分為兩個方面：一是說明中夭，二是說明有屍體和無屍體。
八種建立中的第五種，說明受用的建立，分為三個方面：一是說明受用苦樂，二是說明受用飲食，三是說明受用淫慾。首先說明受用苦樂，分為兩個方面：一是依據五趣（pañca gatayaḥ）說明受苦樂，二是依據不同方面說明受苦樂。依據五趣說明受苦樂，分為兩個方面：一是說明受苦，二是說明受樂。首先說明受苦，分為兩個方面：一是略釋，二是廣解，分為五個方面。
一是說明地獄受苦，分為四個方面：一是說明八熱地獄受苦，分為八個方面。一是說明等活地獄受苦，分為四個方面：一、標出；二、受苦的相狀；三、受苦的時間；四、總結。二是說明黑繩地獄受苦，分為四個方面：一、標出；二、受苦的相狀；三、受苦的時間；四、總結。三是說明眾合地獄受苦，分為四個方面：一、標出；二、受苦的相狀，分為三個方面：一、夾石；二、鐵槽；三、崩山苦。三、受苦的時間；四、總結。四是說明號叫地獄受苦，分為四個方面：一、標出；二、受苦的相狀；三、受苦的時間；四、總結。五是說明大號叫地獄受苦。六是說明燒熱地獄受苦，分為四個方面：一、標出；二、受苦的相狀，分為四個方面：一、鐵熬；二、鐵丳；三、鐵地；四、捶斫。三、受苦的時間；四、總結。七是說明極燒熱地獄受苦，分為四個方面：一、標出；二、受苦的相狀，分為三個方面。
【English Translation】 English version: The measure of bodies in the Formless Realm (Arūpadhātu).
The fourth of the eight establishments, explaining the establishment of lifespan, is divided into two parts: The first part explains the quantity of lifespan, divided into ten aspects. First, explaining the quantity of human lifespan, divided into four aspects, because the four continents (catasro dvīpāḥ) each have differences. Second, explaining the quantity of lifespan in the Desire Realm (Kāmadhātu), divided into six aspects, because the six desire heavens (ṣaṭkāmadhātu) each have differences. Third, explaining the quantity of lifespan in the eight hot hells (aṣṭau uṣṇā naraka), divided into eight aspects, namely: 1. Saṃjīva (Reviving); 2. Kālasūtra (Black Thread); 3. Saṃghāta (Crushing); 4. Raurava (Howling); 5. Mahāraurava (Great Howling); 6. Tapana (Burning); 7. Pratapana (Great Burning); 8. Avīci (Without Interruption). Fourth, the quantity of lifespan of Asuras (Non-gods). Fifth, explaining the quantity of lifespan of Tiryagyoni (Animals). Sixth, explaining the quantity of lifespan of Pretas (Ghosts). Seventh, explaining the quantity of lifespan of the eight cold hells (aṣṭau śītā naraka). Eighth, explaining the quantity of lifespan of upa-samādhi (Access Concentration) and ekatva-samādhi (Solitary Contemplation). Ninth, explaining the quantity of lifespan in the Form Realm (Rūpadhātu), divided into four aspects, because the four dhyānas (meditative absorptions) (catvāri dhyānāni) each have differences. Tenth, explaining the quantity of lifespan in the Formless Realm (Arūpadhātu), divided into four aspects, because the four formless attainments (catasraḥ samāpattayaḥ) each have differences. The second part explains the differences, divided into two aspects: First, explaining premature death; second, explaining those with and without corpses.
The fifth of the eight establishments, explaining the establishment of experiences, is divided into three aspects: First, explaining the experience of suffering and pleasure; second, explaining the experience of food and drink; third, explaining the experience of sexual desire. First, explaining the experience of suffering and pleasure, divided into two aspects: First, explaining the experience of suffering and pleasure based on the five destinies (pañca gatayaḥ); second, explaining the experience of suffering and pleasure based on different aspects. Explaining the experience of suffering and pleasure based on the five destinies, divided into two aspects: First, explaining the experience of suffering; second, explaining the experience of pleasure. First, explaining the experience of suffering, divided into two aspects: First, a brief explanation; second, a detailed explanation, divided into five aspects.
First, explaining the suffering in hell, divided into four aspects: First, explaining the suffering in the eight hot hells, divided into eight aspects. First, explaining the suffering in the Saṃjīva (Reviving) hell, divided into four aspects: 1. Stating; 2. The appearance of suffering; 3. The time of suffering; 4. Conclusion. Second, explaining the suffering in the Kālasūtra (Black Thread) hell, divided into four aspects: 1. Stating; 2. The appearance of suffering; 3. The time of suffering; 4. Conclusion. Third, explaining the suffering in the Saṃghāta (Crushing) hell, divided into four aspects: 1. Stating; 2. The appearance of suffering, divided into three aspects: 1. Crushing stones; 2. Iron troughs; 3. Collapsing mountains. 3. The time of suffering; 4. Conclusion. Fourth, explaining the suffering in the Raurava (Howling) hell, divided into four aspects: 1. Stating; 2. The appearance of suffering; 3. The time of suffering; 4. Conclusion. Fifth, explaining the suffering in the Mahāraurava (Great Howling) hell. Sixth, explaining the suffering in the Tapana (Burning) hell, divided into four aspects: 1. Stating; 2. The appearance of suffering, divided into four aspects: 1. Iron cauldron; 2. Iron skewers; 3. Iron ground; 4. Pounding and chopping. 3. The time of suffering; 4. Conclusion. Seventh, explaining the suffering in the Pratapana (Great Burning) hell, divided into four aspects: 1. Stating; 2. The appearance of suffering, divided into three aspects.
。一三支丳。二鐵鍱。三鑊湯苦。三受苦時。四結 八明無間受苦分六。一標。二受苦相分六。一四方猛焰。二鐵箕。三鐵山。四釘舌。五鐵丸。六洋銅。三受苦時。四結。五受苦因。六總結 第二明近獄受苦分四。一標。二明受苦相分二。一略標四增處。二廣釋四增處分四。一煻煨苦。二尸糞苦分二。一俱沒。二蟲食。三明刀劍等苦分三。一遊行刀劍路苦。二刃葉墮落斫截苦。三登鐵樹苦。四明灰河苦分二。一煎煮苦。二鐵丸苦。第三明受苦時。第四答難 第三明寒地獄受苦分八。一明皰獄受苦分三。一標。二受苦相。三結。二皰裂。三𠿒哳詀。四郝郝凡。五虎虎凡。六青蓮花分二。一受苦相。二結。七紅蓮花分二。一受苦。二結。八大紅蓮花分二。一受苦相。二結 第四明獨一獄受苦分三。一標。二受苦相。三結。
第二明傍生受苦分三。一更相殘害苦。二不自在苦。三明苦因。
第三明鬼趣受苦分二。一標。二釋分三 一明外有障礙分四。一問。二明苦因。三明受苦相分三。一明飢渴相。二明外障。三明自業。四結 二明內有障礙分四。一問。二明內有障相。三明受苦相。四結 三明飲食無有障礙分三。一問。二受苦異門分四。一燒然苦。二食糞穢苦。三食生熟臭穢苦。四食自肉苦。三結。
【現代漢語翻譯】 現代漢語譯本 一、三支丳（一種刑具）。二、鐵鍱（鐵製的鎧甲）。三、鑊湯苦（在沸騰的湯中受苦）。三、受苦時。四、總結。 八、闡明無間地獄受苦，分為六部分。一、標示。二、描述受苦的景象。方猛焰（四面燃燒的猛烈火焰）。二、鐵箕（鐵製的簸箕）。三、鐵山（鐵山）。四、釘舌（用釘子釘住舌頭）。五、鐵丸（鐵製的丸子）。六、洋銅（熔化的銅液）。三、受苦時。四、總結。五、受苦的原因。六、總結。 第二、闡明近邊地獄受苦，分為四部分。一、標示。二、描述受苦的景象，分為兩部分。一、簡要標示四種增苦之處。二、詳細解釋四種增苦之處，分為四部分。一、煻煨苦（在灰燼中受苦）。二、尸糞苦（在屍體糞便中受苦），分為兩部分。一、完全沒入。二、被蟲啃食。三、闡明刀劍等苦，分為三部分。一、刀劍路苦（在刀劍之路上受苦）。二、刃葉墮落斫截苦（被掉落的刀刃樹葉砍斫割截）。三、登鐵樹苦（攀登鐵樹受苦）。四、闡明灰河苦（在灰河中受苦），分為兩部分。一、煎煮苦（被煎煮）。二、鐵丸苦（吞食鐵丸）。第三、闡明受苦的時間。第四、解答疑問。 第三、闡明寒冰地獄受苦，分為八部分。一、闡明皰獄受苦，分為三部分。一、標示。二、描述受苦的景象。三、總結。二、皰裂（水泡破裂）。三、𠿒哳詀（寒冷的聲音）。四、郝郝凡（寒冷的聲音）。五、虎虎凡（寒冷的聲音）。六、青蓮花（青蓮花地獄），分為兩部分。一、描述受苦的景象。二、總結。七、紅蓮花（紅蓮花地獄），分為兩部分。一、受苦。二、總結。八、大紅蓮花（大紅蓮花地獄），分為兩部分。一、描述受苦的景象。二、總結。 第四、闡明獨一地獄受苦，分為三部分。一、標示。二、描述受苦的景象。三、總結。 第二、闡明傍生道受苦，分為三部分。一、互相殘害的苦。二、不自由的苦。三、闡明受苦的原因。 第三、闡明餓鬼道受苦，分為兩部分。一、標示。二、解釋，分為三部分。一、闡明外在障礙，分為四部分。一、提問。二、闡明受苦的原因。三、闡明受苦的景象，分為三部分。一、闡明飢渴的景象。二、闡明外在的障礙。三、闡明自身的業力。四、總結。二、闡明內在障礙，分為四部分。一、提問。二、闡明內在的障礙景象。三、闡明受苦的景象。四、總結。三、闡明飲食沒有障礙，分為三部分。一、提問。二、受苦的不同方面，分為四部分。一、燃燒的苦。二、食糞穢的苦。三、食生熟臭穢的苦。四、食自身肉的苦。三、總結。
【English Translation】 English version 1. Three-pronged skewer (a type of torture device). 2. Iron armor. 3. Suffering in boiling water. 3. Time of suffering. 4. Conclusion. 8. Explaining the suffering in Avici Hell, divided into six parts. 1. Indication. 2. Describing the appearance of suffering. Fierce flames in all directions. 2. Iron winnowing basket. 3. Iron Mountain. 4. Nail the tongue. 5. Iron ball. 6. Molten copper. 3. Time of suffering. 4. Conclusion. 5. Cause of suffering. 6. Summary. Second, explaining the suffering in the Peripheral Hells, divided into four parts. 1. Indication. 2. Describing the appearance of suffering, divided into two parts. 1. Briefly indicating the four places of increased suffering. 2. Explaining in detail the four places of increased suffering, divided into four parts. 1. Suffering in hot ashes. 2. Suffering in corpse feces, divided into two parts. 1. Completely submerged. 2. Eaten by insects. 3. Explaining the suffering of knives and swords, divided into three parts. 1. Suffering on the road of knives and swords. 2. Suffering from being cut and chopped by falling blade leaves. 3. Suffering from climbing the iron tree. 4. Explaining the suffering in the River of Ashes, divided into two parts. 1. Suffering from being boiled. 2. Suffering from swallowing iron balls. 3. Explaining the time of suffering. 4. Answering questions. Third, explaining the suffering in the Cold Hells, divided into eight parts. 1. Explaining the suffering in the Blister Hell, divided into three parts. 1. Indication. 2. Describing the appearance of suffering. 3. Conclusion. 2. Blister bursts. 3. Ee-ja-ta (sound of cold). 4. Hao-hao-fan (sound of cold). 5. Hu-hu-fan (sound of cold). 6. Blue Lotus Hell, divided into two parts. 1. Describing the appearance of suffering. 2. Conclusion. 7. Red Lotus Hell, divided into two parts. 1. Suffering. 2. Conclusion. 8. Great Red Lotus Hell, divided into two parts. 1. Describing the appearance of suffering. 2. Conclusion. Fourth, explaining the suffering in the Solitary Hell, divided into three parts. 1. Indication. 2. Describing the appearance of suffering. 3. Conclusion. Second, explaining the suffering of animals, divided into three parts. 1. The suffering of mutual harm. 2. The suffering of being unfree. 3. Explaining the cause of suffering. Third, explaining the suffering of hungry ghosts, divided into two parts. 1. Indication. 2. Explanation, divided into three parts. 1. Explaining external obstacles, divided into four parts. 1. Question. 2. Explaining the cause of suffering. 3. Explaining the appearance of suffering, divided into three parts. 1. Explaining the appearance of hunger and thirst. 2. Explaining external obstacles. 3. Explaining one's own karma. 4. Conclusion. 2. Explaining internal obstacles, divided into four parts. 1. Question. 2. Explaining the appearance of internal obstacles. 3. Explaining the appearance of suffering. 4. Conclusion. 3. Explaining that there are no obstacles to eating and drinking, divided into three parts. 1. Question. 2. Different aspects of suffering, divided into four parts. 1. Burning suffering. 2. Suffering from eating feces. 3. Suffering from eating raw, cooked, and foul-smelling filth. 4. Suffering from eating one's own flesh. 3. Conclusion.
第四明人趣受苦分三。一標。二釋分八。一俱生苦。二所欲不得苦。三粗疏飲食苦。四逼追求苦。五時節變異苦。六無覆障苦。七黑闇障苦。八變壞苦。三料簡。
第五明諸天受苦分三 一明欲天受苦分三。一標。二明受苦相分三。一死墮苦分二。一明五相。二苦因。二陵蔑苦分三。一標。二徴。三答因由。三斫截等苦分七。一標。二徴。三答因由。四勝劣。五明諍因。六明何趣攝。七明驅擯。三總結 第二第三合明色無色天受苦分四。一標。二明不受苦因。三明有微細苦因。四明無漏界中無有粗重分二。一明無粗重。二結。
第二明受樂分五 一明四種地獄 二鬼趣受樂 三大力鬼神及傍生受樂 四明人趣受樂分二。一下。二上分二。一總相分二。一標分二。一勝。二勝因。二明七寶分三。一問。二列名。三辨體相分三。一標。二問。三引經 二別相分四。一金輪分二。一順化。二告敕。二銀輪。三銅輪。四鐵輪 五明天趣受樂分三。一明欲天受樂分二。一標。二釋分十八。一明形色德。二明久住德。三身德分二。一標。二釋。四住處德分二。一標。二釋。五所食德分二。一標。二釋。六所飲德。七乘騎德分二。一標。二釋。八衣服德。九莊嚴具德分二。一標。二釋。十薰香等德。十一大會樹德分二
【現代漢語翻譯】 現代漢語譯本 第四，闡明人道所受之苦，分為三部分。一、標示。二、解釋，分為八種苦：一、俱生苦（出生時帶來的痛苦）。二、所欲不得苦（想要的東西得不到的痛苦）。三、粗疏飲食苦（飲食粗糙簡陋的痛苦）。四、逼追求苦（被逼迫追求的痛苦）。五、時節變異苦（季節變化帶來的痛苦）。六、無覆障苦（沒有遮蔽保護的痛苦）。七、黑暗障苦（被黑暗遮蔽的痛苦）。八、變壞苦（事物變壞的痛苦）。三、總結。
第五，闡明諸天所受之苦，分為三部分。一、闡明欲界天所受之苦，分為三部分。一、標示。二、闡明受苦之相，分為三部分。一、死墮苦，分為二部分。一、闡明五衰相。二、苦因。二、陵蔑苦（被輕視侮辱的痛苦），分為三部分。一、標示。二、提問。三、回答因由。三、斫截等苦（被砍伐等痛苦），分為七部分。一、標示。二、提問。三、回答因由。四、勝劣（優勝與劣勢）。五、闡明爭端的原因。六、闡明屬於哪一道。七、闡明驅逐。三、總結。二、第三，合併闡明色界天和無色界天所受之苦，分為四部分。一、標示。二、闡明不受苦的原因。三、闡明有微細苦的原因。四、闡明無漏界中沒有粗重之苦，分為二部分。一、闡明沒有粗重之苦。二、總結。
第二，闡明所受之樂，分為五部分。一、闡明四種地獄。二、鬼道所受之樂。三、大力鬼神及傍生（畜生）所受之樂。四、闡明人道所受之樂，分為二部分。一、下等。二、上等，分為二部分。一、總相，分為二部分。一、標示，分為二部分。一、殊勝。二、殊勝之因。二、闡明七寶，分為三部分。一、提問。二、列舉名稱。三、辨別體相，分為三部分。一、標示。二、提問。三、引用經典。二、別相，分為四部分。一、金輪，分為二部分。一、順應教化。二、告誡。二、銀輪。三、銅輪。四、鐵輪。五、闡明天道所受之樂，分為三部分。一、闡明欲界天所受之樂，分為二部分。一、標示。二、解釋，分為十八部分。一、闡明形色之德。二、闡明久住之德。三、身德，分為二部分。一、標示。二、解釋。四、住處之德，分為二部分。一、標示。二、解釋。五、所食之德，分為二部分。一、標示。二、解釋。六、所飲之德。七、乘騎之德，分為二部分。一、標示。二、解釋。八、衣服之德。九、莊嚴具之德，分為二部分。一、標示。二、解釋。十、薰香等之德。十一、大會樹之德，分為二部分。
【English Translation】 English version Fourth, explaining the suffering experienced in the human realm, divided into three parts. 1. Indication. 2. Explanation, divided into eight types of suffering: 1. Co-born suffering (suffering from birth). 2. Suffering of not obtaining what is desired. 3. Suffering of coarse and meager food. 4. Suffering of being forced to pursue. 5. Suffering of seasonal changes. 6. Suffering of no cover or protection. 7. Suffering of darkness. 8. Suffering of decay and destruction. 3. Summary.
Fifth, explaining the suffering experienced by the Devas (gods), divided into three parts. 1. Explaining the suffering experienced by the desire realm Devas, divided into three parts. 1. Indication. 2. Explaining the aspects of suffering, divided into three parts. 1. Suffering of death and fall, divided into two parts. 1. Explaining the five signs of decay. 2. Cause of suffering. 2. Suffering of contempt, divided into three parts. 1. Indication. 2. Question. 3. Answer the cause. 3. Suffering of chopping and cutting, divided into seven parts. 1. Indication. 2. Question. 3. Answer the cause. 4. Superiority and inferiority. 5. Explaining the cause of disputes. 6. Explaining which realm it belongs to. 7. Explaining expulsion. 3. Summary. 2. and 3., Combined explanation of the suffering experienced by the form realm and formless realm Devas, divided into four parts. 1. Indication. 2. Explaining the reason for not experiencing suffering. 3. Explaining the reason for having subtle suffering. 4. Explaining that there is no coarse suffering in the unconditioned realm, divided into two parts. 1. Explaining that there is no coarse suffering. 2. Summary.
Second, explaining the enjoyment of pleasure, divided into five parts. 1. Explaining the four types of hells. 2. Pleasure experienced in the ghost realm. 3. Pleasure experienced by powerful ghosts and spirits, and animals ( pangsheng ). 4. Explaining the pleasure experienced in the human realm, divided into two parts. 1. Lower. 2. Upper, divided into two parts. 1. General characteristics, divided into two parts. 1. Indication, divided into two parts. 1. Superior. 2. Cause of superiority. 2. Explaining the seven treasures, divided into three parts. 1. Question. 2. Listing the names. 3. Distinguishing the substance and characteristics, divided into three parts. 1. Indication. 2. Question. 3. Quoting scriptures. 2. Specific characteristics, divided into four parts. 1. Golden wheel, divided into two parts. 1. Adapting to transformation. 2. Admonishment. 2. Silver wheel. 3. Copper wheel. 4. Iron wheel. 5. Explaining the pleasure experienced in the Deva realm, divided into three parts. 1. Explaining the pleasure experienced in the desire realm Devas, divided into two parts. 1. Indication. 2. Explanation, divided into eighteen parts. 1. Explaining the virtue of form and color. 2. Explaining the virtue of long dwelling. 3. Virtue of the body, divided into two parts. 1. Indication. 2. Explanation. 4. Virtue of the dwelling place, divided into two parts. 1. Indication. 2. Explanation. 5. Virtue of the food eaten, divided into two parts. 1. Indication. 2. Explanation. 6. Virtue of the drink. 7. Virtue of the riding vehicle, divided into two parts. 1. Indication. 2. Explanation. 8. Virtue of the clothing. 9. Virtue of the ornaments, divided into two parts. 1. Indication. 2. Explanation. 10. Virtue of incense and so on. 11. Virtue of the great assembly tree, divided into two parts.
。一標。二釋分五。一根德。二身。三枝葉。四香。五受用德。十二歌笑等德。十三資具德分二。一標。二釋。十四因次明非天及北州受樂德分四。一衣。二食。三無系屬。四定勝德。十五明帝釋受樂德分二。一標。二釋分九。一宮殿德。二天女德。三地界德。四眾花德。五街道德。六侍從德分二。一所守德。二能守德。七園苑德分二。一苑德。二地德。八善法堂。九如意石德。十六身光德分三。一明身光。二明晝夜。三明闇相。十七受五欲德分三。一標。二釋分五。一聲欲。二色慾。三香欲。四味欲。五觸欲。三結。十八明人天差別德 二明色天受樂分四。一明初禪樂。二二禪樂。三三禪樂。四四禪樂 三明無色天受樂。
第二依異所明受苦樂分五 一依六差別明受苦樂分二。一明受苦分四。一總標。二列名。三徴。四釋分六。一明量。二明柔軟。三明總。四明時。五明心。六明所依。二明受樂 二依聖非聖財明受苦樂分三。一標。二釋分二。一明非聖財分三。一標。二列名。三釋分四。一明適悅。二滋長。三清凈。四住持。二明聖財分三。一標。二問。三列名。三明差別分三。一標。二徴。三解釋分十五。一善惡行二有罪無罪。三遍不遍。四一切時有無。五依三界。六引不引。七有盡無盡。八有奪無奪。九
【現代漢語翻譯】 現代漢語譯本 一、標宗。 二、解釋，分為五個部分： 1. 根本功德。 2. 身體。 3. 枝葉。 4. 香氣。 5. 受用功德。 十二、歌唱嬉笑等功德。 十三、資生用具功德，分為兩個部分： 1. 標宗。 2. 解釋。 十四、其次說明非天（Asura）及北俱盧洲（Uttarakuru）享受快樂的功德，分為四個部分： 1. 衣服。 2. 食物。 3. 無有系屬。 4. 禪定殊勝功德。 十五、說明帝釋天（Indra）享受快樂的功德，分為兩個部分： 1. 標宗。 2. 解釋，分為九個部分： 1. 宮殿功德。 2. 天女功德。 3. 土地界域功德。 4. 眾多花朵功德。 5. 街道功德。 6. 侍從功德，分為兩個部分： 1. 所守護的功德。 2. 能守護的功德。 7. 園苑功德，分為兩個部分： 1. 園林功德。 2. 土地功德。 8. 善法堂。 9. 如意寶珠功德。 十六、身光功德，分為三個部分： 1. 說明身光。 2. 說明晝夜光明。 3. 說明黑暗之相。 十七、享受五欲功德，分為三個部分： 1. 標宗。 2. 解釋，分為五個部分： 1. 聲欲。 2. 色慾。 3. 香欲。 4. 味欲。 5. 觸欲。 3. 總結。 十八、說明人天差別功德。 二、說明色界天（Rūpadhātu）享受快樂，分為四個部分： 1. 說明初禪之樂。 2. 說明二禪之樂。 3. 說明三禪之樂。 4. 說明四禪之樂。 三、說明無色界天（Arūpadhātu）享受快樂。 第二、依據不同之處所說明的感受苦樂，分為五個部分： 1. 依據六種差別說明感受苦樂，分為兩個部分： 1. 說明感受痛苦，分為四個部分： 1. 總標。 2. 列舉名稱。 3. 提問。 4. 解釋，分為六個部分： 1. 說明程度。 2. 說明柔軟。 3. 說明總括。 4. 說明時間。 5. 說明心。 6. 說明所依。 2. 說明感受快樂。 二、依據聖財與非聖財說明感受苦樂，分為三個部分： 1. 標宗。 2. 解釋，分為兩個部分： 1. 說明非聖財，分為三個部分： 1. 標宗。 2. 列舉名稱。 3. 解釋，分為四個部分： 1. 說明適悅。 2. 滋長。 3. 清凈。 4. 住持。 2. 說明聖財，分為三個部分： 1. 標宗。 2. 提問。 3. 列舉名稱。 三、說明差別，分為三個部分： 1. 標宗。 2. 提問。 3. 解釋，分為十五個部分： 1. 善惡之行。 2. 有罪與無罪。 3. 普遍與不普遍。 4. 一切時有與無。 5. 依據三界。 6. 引導與不引導。 7. 有盡與無盡。 8. 可奪與不可奪。 9.
【English Translation】 English version I. Statement of the Topic. II. Explanation, divided into five parts: 1. Fundamental Virtues. 2. Body. 3. Branches and Leaves. 4. Fragrance. 5. Virtues of Enjoyment. XII. Virtues of Singing and Laughter, etc. XIII. Virtues of Resources, divided into two parts: 1. Statement of the Topic. 2. Explanation. XIV. Next, Explaining the Virtues of Enjoyment of the Asuras (非天) and Uttarakuru (北俱盧洲), divided into four parts: 1. Clothing. 2. Food. 3. Absence of Attachment. 4. Superior Virtues of Samadhi. XV. Explaining the Virtues of Enjoyment of Indra (帝釋天), divided into two parts: 1. Statement of the Topic. 2. Explanation, divided into nine parts: 1. Virtues of the Palace. 2. Virtues of the Heavenly Women. 3. Virtues of the Land. 4. Virtues of the Many Flowers. 5. Virtues of the Streets. 6. Virtues of the Attendants, divided into two parts: 1. Virtues of What is Guarded. 2. Virtues of What is Able to Guard. 7. Virtues of the Gardens, divided into two parts: 1. Virtues of the Garden. 2. Virtues of the Land. 8. The Hall of Good Dharma. 9. Virtues of the Wish-Fulfilling Jewel. XVI. Virtues of Bodily Light, divided into three parts: 1. Explaining Bodily Light. 2. Explaining Light During Day and Night. 3. Explaining the Aspect of Darkness. XVII. Virtues of Enjoying the Five Desires, divided into three parts: 1. Statement of the Topic. 2. Explanation, divided into five parts: 1. Desire for Sounds. 2. Desire for Forms. 3. Desire for Fragrances. 4. Desire for Tastes. 5. Desire for Touch. 3. Conclusion. XVIII. Explaining the Virtues of the Differences Between Humans and Devas. II. Explaining the Enjoyment of Happiness in the Form Realm (Rūpadhātu), divided into four parts: 1. Explaining the Happiness of the First Dhyana. 2. Explaining the Happiness of the Second Dhyana. 3. Explaining the Happiness of the Third Dhyana. 4. Explaining the Happiness of the Fourth Dhyana. III. Explaining the Enjoyment of Happiness in the Formless Realm (Arūpadhātu). Second, Based on Differences, Explaining the Experience of Suffering and Happiness, divided into five parts: 1. Based on Six Differences, Explaining the Experience of Suffering and Happiness, divided into two parts: 1. Explaining the Experience of Suffering, divided into four parts: 1. General Statement. 2. Listing of Names. 3. Inquiry. 4. Explanation, divided into six parts: 1. Explaining the Extent. 2. Explaining Softness. 3. Explaining the Summary. 4. Explaining Time. 5. Explaining Mind. 6. Explaining the Basis. 2. Explaining the Experience of Happiness. II. Based on Noble and Ignoble Wealth, Explaining the Experience of Suffering and Happiness, divided into three parts: 1. Statement of the Topic. 2. Explanation, divided into two parts: 1. Explaining Ignoble Wealth, divided into three parts: 1. Statement of the Topic. 2. Listing of Names. 3. Explanation, divided into four parts: 1. Explaining Suitability and Pleasure. 2. Growth. 3. Purity. 4. Sustaining. 2. Explaining Noble Wealth, divided into three parts: 1. Statement of the Topic. 2. Inquiry. 3. Listing of Names. III. Explaining Differences, divided into three parts: 1. Statement of the Topic. 2. Inquiry. 3. Explanation, divided into fifteen parts: 1. Good and Evil Actions. 2. Sinful and Sinless. 3. Universal and Non-Universal. 4. Existing and Non-Existing at All Times. 5. Based on the Three Realms. 6. Leading and Non-Leading. 7. Finite and Infinite. 8. Seizable and Unseizable. 9.
可持不可持。十足不足。十一有怖無怖等。十二有怨無怨。十三有災無災。十四有惱無惱。十五斷苦不斷苦 三依聖慧資養明受苦樂分三。一標。二徴。三解釋分二。一明受正法德。二明受欲失。各有五門。論文自明 四依三界三受明受苦樂分三。一總標分二。一問。二答。二觀三受分三。一樂。二苦。三不苦不樂。皆有問答。論文自明。三配三苦 五依有資味無資味等明受苦樂分三。一明墮界三種喜樂舍解脫。二明建立想受滅樂密意。三明非墮界樂。
第二明受用飲食分二。一總標。二分別分二。一以觸等三食配於三界。二分別段食分二。一總。二別分二。一細。二粗。
第三明受用淫慾分二 一依趣明分五。一地獄分三。一標。二徴。三答。二鬼趣。三傍生。四人趣。五天趣分二。一標。二釋分六。一四大王眾天。二三十三天。三無煩天。四都史多天。五樂變化天。六他化自在天 二明差別分三。一依州明差別。二依大力鬼神及欲天明差別。三依胎藏明差別分二。一標。二釋分三。一地居。二住頂。三空居。
八中第六明生建立分四 一明生三欲分二。一標。二釋分三。一釋于近欲自在分三。一標。二徴。三釋。二釋于化欲自在分四。一標。二徴。三解。四結。三釋於他欲自在分三。一標。二
【現代漢語翻譯】 現代漢語譯本 可持不可持：可以執持的，不可以執持的。 十足不足：圓滿的，不圓滿的。 十一有怖無怖等：第十一，有恐怖的，沒有恐怖的等等。 十二有怨無怨：第十二，有怨恨的，沒有怨恨的。 十三有災無災：第十三，有災難的，沒有災難的。 十四有惱無惱：第十四，有惱怒的，沒有惱怒的。 十五斷苦不斷苦：第十五，斷絕痛苦的，沒有斷絕痛苦的。 三依聖慧資養明受苦樂分三：第三，依靠聖者的智慧來資養，從而明白領受苦與樂，分為三部分。 一標。二徴。三解釋分二：第一，標示。第二，征問。第三，解釋，分為兩部分。 一明受正法德：第一，闡明領受正法的功德。 二明受欲失：第二，闡明領受慾望的過失。各有五門，論文自身會闡明。 四依三界三受明受苦樂分三：第四，依靠三界（欲界、色界、無色界）和三種感受（苦受、樂受、舍受）來闡明領受苦與樂，分為三部分。 一總標分二：第一，總的標示，分為兩部分。 一問。二答：第一，提問。第二，回答。 二觀三受分三：第二，觀察三種感受，分為三部分。 一樂。二苦。三不苦不樂：第一，快樂。第二，痛苦。第三，不苦不樂。都有問答，論文自身會闡明。 三配三苦：第三，配對三種苦（苦苦、壞苦、行苦）。 五依有資味無資味等明受苦樂分三：第五，依靠有資養的、無資養的等等來闡明領受苦與樂，分為三部分。 一明墮界三種喜樂舍解脫：第一，闡明墮入界內的三種喜、樂、舍（不苦不樂）的解脫。 二明建立想受滅樂密意：第二，闡明建立想受滅盡的快樂的秘密含義。 三明非墮界樂：第三，闡明不墮入界內的快樂。 第二明受用飲食分二：第二，闡明領受和使用飲食，分為兩部分。 一總標。二分別分二：第一，總的標示。第二，分別，分為兩部分。 一以觸等三食配於三界：第一，用觸等三種食物（段食、觸食、思食）配對於三界。 二分別段食分二：第二，分別段食，分為兩部分。 一總。二別分二：第一，總的。第二，分別的，分為兩部分。 一細。二粗：第一，細的。第二，粗的。 第三明受用淫慾分二：第三，闡明領受和使用淫慾，分為兩部分。 一依趣明分五：第一，依靠趣向（輪迴的去處）來闡明，分為五部分。 一地獄分三：第一，地獄，分為三部分。 一標。二徴。三答：第一，標示。第二，征問。第三，回答。 二鬼趣。三傍生。四人趣。五天趣分二：第二，鬼趣。第三，傍生（畜生）。第四，人趣。第五，天趣，分為兩部分。 一標。二釋分：第一，標示。第二，解釋。 *大王眾天：大王眾天（Cāturmahārājikakāyika）。 二三十三天：第二，三十三天（Trāyastriṃśa）。 三無煩天：第三，無煩天（Avṛha）。 四都史多天：第四，都史多天（Tuṣita）。 五樂變化天：第五，樂變化天（Nirmāṇarati）。 六他化自在天：第六，他化自在天（Paranirmita-vaśavartin）。 二明差別分三：第二，闡明差別，分為三部分。 一依州明差別：第一，依靠洲（四大部洲）來闡明差別。 二依大力鬼神及欲天明差別：第二，依靠大力鬼神以及欲界天來闡明差別。 三依胎藏明差別分二：第三，依靠胎藏來闡明差別，分為兩部分。 一標。二釋分三：第一，標示。第二，解釋，分為三部分。 一地居。二住頂。三空居：第一，地居。第二，住頂。第三，空居。 八中第六明生建立分四：第八（蘊、處、界、食、諦、界），第六（界）中，闡明生（生命）的建立，分為四部分。 一明生三欲分二：第一，闡明生起的三種慾望，分為兩部分。 一標。二釋分三：第一，標示。第二，解釋，分為三部分。 一釋于近欲自在分三：第一，解釋接近慾望的自在，分為三部分。 一標。二徴。三釋：第一，標示。第二，征問。第三，解釋。 二釋于化欲自在分四：第二，解釋變化慾望的自在，分為四部分。 一標。二徴。三解。四結：第一，標示。第二，征問。第三，解釋。第四，總結。 三釋於他欲自在分三：第三，解釋其他慾望的自在，分為三部分。 一標。二
【English Translation】 English version Holdable and unholdable: What can be grasped and what cannot be grasped. Complete and incomplete: What is perfect and what is imperfect. Eleven, with fear and without fear, etc.: The eleventh, with fear and without fear, and so on. Twelve, with resentment and without resentment: The twelfth, with resentment and without resentment. Thirteen, with calamity and without calamity: The thirteenth, with calamity and without calamity. Fourteen, with annoyance and without annoyance: The fourteenth, with annoyance and without annoyance. Fifteen, ceasing suffering and not ceasing suffering: The fifteenth, ceasing suffering and not ceasing suffering. Three, relying on the wisdom of the saints to nourish and clarify the reception of suffering and joy, divided into three parts: First, indication. Second, inquiry. Third, explanation, divided into two parts: First, clarifying the merits of receiving the true Dharma. Second, clarifying the faults of receiving desires. Each has five aspects, which the text itself will clarify. Four, relying on the Three Realms (Desire Realm, Form Realm, Formless Realm) and the Three Feelings (painful feeling, pleasant feeling, neutral feeling) to clarify the reception of suffering and joy, divided into three parts: First, a general indication, divided into two parts: First, question. Second, answer. Second, observing the Three Feelings, divided into three parts: First, pleasure. Second, suffering. Third, neither suffering nor pleasure. All have questions and answers, which the text itself will clarify. Third, matching the Three Kinds of Suffering (suffering of suffering, suffering of change, pervasive suffering). Five, relying on what is nourishing and what is not nourishing, etc., to clarify the reception of suffering and joy, divided into three parts: First, clarifying the liberation from the three kinds of joy, pleasure, and equanimity (neither suffering nor pleasure) within the realms. Second, clarifying the secret meaning of establishing the joy of the cessation of perception and feeling. Third, clarifying the joy that does not fall into the realms. Second, clarifying the reception and use of food, divided into two parts: First, a general indication. Second, differentiation, divided into two parts: First, using the three kinds of food (physical food, contact food, mental food) to match the Three Realms. Second, differentiating physical food, divided into two parts: First, general. Second, specific, divided into two parts: First, subtle. Second, coarse. Third, clarifying the reception and use of sexual desire, divided into two parts: First, clarifying based on the destinies (places of rebirth), divided into five parts: First, hell, divided into three parts: First, indication. Second, inquiry. Third, answer. Second, the realm of ghosts. Third, animals. Fourth, the realm of humans. Fifth, the realm of gods, divided into two parts: First, indication. Second, explanation. **Heaven of the Great King Assembly: Cāturmahārājikakāyika. Second, Thirty-three Heavens: Trāyastriṃśa. Third, Aviha Heaven: Avṛha. Fourth, Tuṣita Heaven: Tuṣita. Fifth, Nirmāṇarati Heaven: Nirmāṇarati. Sixth, Paranirmita-vaśavartin Heaven: Paranirmita-vaśavartin. Second, clarifying the differences, divided into three parts: First, clarifying the differences based on the continents (Four Great Continents). Second, clarifying the differences based on powerful ghosts and spirits, and the Desire Realm heavens. Third, clarifying the differences based on the womb, divided into two parts: First, indication. Second, explanation, divided into three parts: First, dwelling on the ground. Second, dwelling on the peak. Third, dwelling in the sky. Sixth of the Eighth (Skandhas, Āyatanas, Dhātus, Food, Truths, Dhātus), in the sixth (Dhātu), clarifying the establishment of birth (life), divided into four parts: First, clarifying the three desires that arise, divided into two parts: First, indication. Second, explanation, divided into three parts: First, explaining the freedom of approaching desire, divided into three parts: First, indication. Second, inquiry. Third, explanation. Second, explaining the freedom of transforming desire, divided into four parts: First, indication. Second, inquiry. Third, explanation. Fourth, conclusion. Third, explaining the freedom of other's desire, divided into three parts: First, indication. Second
釋分二。一明受欲。二釋名。三結 二明生三樂分二。一標。二釋分三。一釋離生喜樂分二。一標。二釋。二釋定生喜樂分二。一標。二釋。三釋無善善樂分二。一標。二釋 三明建立三欲及三樂因由分三。一問。二總答。三解釋分三。一明欲求。二有求分二。一明有求。二答難。三梵行求 四明求梵行 差別分二。一有上。二無上。
八中第七明體建立分二。一標。二釋分四 一自心拾非由他分二。一標。二釋分二。一戲忘。二意憤 二他心舍非由自心分二。一標。二釋 三自心亦舍亦由他心分二。一標。二釋 四自心亦不捨亦非他心分二。一標。二釋分十。論自明。
八中第八明因緣果建立分三 一明因緣果相等四法分二。一總標分二。一問。二答。二釋分四。一明因等三相分二。一標分二。一列名。二略總辯。二別釋分六。一依生分二。一問。二答。二依得分三。一問。二答。三釋二緣。三依證成分二。一問。二答。四依成辨分二。一問。二答。五依任持分二。一問。二答。六依所作分三。一問。二答。三明自業作用分二。一內。二外。二明因等所依分二。一標。二答。三明因等差別分二。一總標。二別釋分三。一因。二緣。三果。四明因等建立分三。一建立因分十一建立隨說因分五。一總標。二
【現代漢語翻譯】 現代漢語譯本 此段落分為兩部分。第一部分闡述了對慾望的接受，第二部分解釋了名稱，第三部分總結了要點。 第二部分闡述了由三種快樂產生的三個部分。第一部分是標題，第二部分是解釋，分為三個小部分。第一部分解釋了由遠離（煩惱）而產生的喜樂，分為兩個小部分：第一是標題，第二是解釋。第二部分解釋了由禪定而產生的喜樂，分為兩個小部分：第一是標題，第二是解釋。第三部分解釋了無善無惡的快樂，分為兩個小部分：第一是標題，第二是解釋。 第三部分闡述了建立三種慾望和三種快樂的原因，分為三個部分：第一是提問，第二是總體回答，第三部分是解釋，分為三個小部分：第一是闡述慾望的追求，第二是有所求，分為兩個小部分：第一是闡述有所求，第二是回答疑問。第三是梵行（brahmacarya）的追求。 第四部分闡述了追求梵行的差別，分為兩種：第一是有上的（有更高的目標），第二是無上的（沒有更高的目標）。 在第八章中，第七部分闡述了本體的建立，分為兩個部分：第一是標題，第二是解釋，分為四個小部分。第一是自心拾取（煩惱），不是由他心引起，分為兩個部分：第一是標題，第二是解釋，分為兩個小部分：第一是戲忘（因戲耍而忘記），第二是意憤（因憤怒而產生）。 第二是他心捨棄（煩惱），不是由自心引起，分為兩個部分：第一是標題，第二是解釋。 第三是自心也捨棄（煩惱），也由他心引起，分為兩個部分：第一是標題，第二是解釋。 第四是自心也不捨棄（煩惱），也不是由他心引起，分為兩個部分：第一是標題，第二是解釋，分為十個小部分。具體論述在經文中自會闡明。 在第八章中，第八部分闡述了因緣果的建立，分為三個部分：第一是闡述因緣果相等四法，分為兩個部分：第一是總標，分為兩個小部分：第一是提問，第二是回答。第二是解釋，分為四個小部分：第一是闡述因等三種相，分為兩個部分：第一是標題，分為兩個小部分：第一是列出名稱，第二是簡略地總體辨析。第二是分別解釋，分為六個小部分：第一是依生（依靠產生），分為兩個小部分：第一是提問，第二是回答。第二是依得（依靠獲得），分為三個小部分：第一是提問，第二是回答，第三是解釋兩種緣。第三是依證成（依靠證明成立），分為兩個小部分：第一是提問，第二是回答。第四是依成辨（依靠成就辨別），分為兩個小部分：第一是提問，第二是回答。第五是依任持（依靠任持），分為兩個小部分：第一是提問，第二是回答。第六是依所作（依靠所作），分為三個小部分：第一是提問，第二是回答，第三是闡明自業的作用，分為內部和外部。 第二是闡述因等所依靠的，分為兩個部分：第一是標題，第二是回答。 第三是闡述因等的差別，分為兩個部分：第一是總標，第二是分別解釋，分為三個小部分：第一是因，第二是緣，第三是果。 第四是闡述因等的建立，分為三個部分：第一是建立因，分為十一個部分，建立隨說因，分為五個部分：第一是總標，第二是...
【English Translation】 English version This section is divided into two parts. The first clarifies the acceptance of desire, the second explains the name, and the third concludes. The second part explains the three parts arising from the three kinds of pleasure. The first part is the heading, and the second part is the explanation, divided into three subsections. The first subsection explains the joy and pleasure arising from detachment (from afflictions), divided into two sub-subsections: first is the heading, and second is the explanation. The second subsection explains the joy and pleasure arising from meditation, divided into two sub-subsections: first is the heading, and second is the explanation. The third subsection explains the pleasure of neither good nor evil, divided into two sub-subsections: first is the heading, and second is the explanation. The third part explains the reasons for establishing the three desires and three pleasures, divided into three parts: first is the question, second is the general answer, and the third part is the explanation, divided into three subsections: first is the explanation of the pursuit of desire, second is having something to seek, divided into two sub-subsections: first is the explanation of having something to seek, and second is answering the questions. The third is the pursuit of Brahmacarya (梵行). The fourth part explains the differences in the pursuit of Brahmacarya, divided into two types: first is superior (having a higher goal), and second is unsurpassed (having no higher goal). In the eighth chapter, the seventh part explains the establishment of the entity, divided into two parts: first is the heading, and second is the explanation, divided into four subsections. The first is that the mind picks up (afflictions) itself, not caused by other minds, divided into two parts: first is the heading, and second is the explanation, divided into two sub-subsections: first is playful forgetting (forgetting due to playfulness), and second is intentional anger (arising from anger). The second is that other minds abandon (afflictions), not caused by one's own mind, divided into two parts: first is the heading, and second is the explanation. The third is that one's own mind also abandons (afflictions), and is also caused by other minds, divided into two parts: first is the heading, and second is the explanation. The fourth is that one's own mind neither abandons (afflictions) nor is it caused by other minds, divided into two parts: first is the heading, and second is the explanation, divided into ten subsections. The specific discussion will be clarified in the scripture itself. In the eighth chapter, the eighth part explains the establishment of cause, condition, and effect, divided into three parts: first is the explanation of the four dharmas of cause, condition, and effect being equal, divided into two parts: first is the general heading, divided into two sub-subsections: first is the question, and second is the answer. The second is the explanation, divided into four subsections: first is the explanation of the three characteristics of cause, etc., divided into two parts: first is the heading, divided into two sub-subsections: first is listing the names, and second is briefly analyzing the whole. The second is the separate explanation, divided into six subsections: first is relying on arising (relying on production), divided into two sub-subsections: first is the question, and second is the answer. The second is relying on obtaining (relying on attainment), divided into three sub-subsections: first is the question, second is the answer, and third is explaining the two conditions. The third is relying on proof of establishment (relying on proof of establishment), divided into two sub-subsections: first is the question, and second is the answer. The fourth is relying on accomplishment and discrimination (relying on accomplishment and discrimination), divided into two sub-subsections: first is the question, and second is the answer. The fifth is relying on maintenance (relying on maintenance), divided into two sub-subsections: first is the question, and second is the answer. The sixth is relying on what is done (relying on what is done), divided into three sub-subsections: first is the question, second is the answer, and third is explaining the function of one's own karma, divided into internal and external. The second is explaining what cause, etc., rely on, divided into two parts: first is the heading, and second is the answer. The third is explaining the differences between cause, etc., divided into two parts: first is the general heading, and second is the separate explanation, divided into three subsections: first is the cause, second is the condition, and third is the effect. The fourth is explaining the establishment of cause, etc., divided into three parts: first is establishing the cause, divided into eleven parts, establishing the cause that follows the explanation, divided into five parts: first is the general heading, and second is...
答。三徴。四釋分四。一欲法。二色法。三無色法。四不繫法。五結。二建立觀待因分四。一立。二徴。三釋分五。一欲樂。二色樂。三無色樂。四不繫樂。五不欲苦。四結。三建立牽引因分四。一立。二徴。三釋分二。一明因。二明果分二。一內。二外。四結。四建立生起因分四。一立。二徴。三釋分四。一明因。二明滅。三能生。四引經。四結。五建立攝受因分四。一立。二徴。三釋分二。一明系法。二明不繫法。四結。六建立所引發因分四。一立。二徴。三釋分三。一善引分四。一欲。二色。三無色。四不繫。二不善分二。一貪二例余。三無記分二。一善等識引。二引喻。四結。七建立定異因分四。一立。二徴。三釋分四。一欲功能。二色功能。三無色功能。四不繫功能。此四總有因果如論。四結。八建立同事因分四。一立。二徴。三釋分五。一欲和合二色。三無色。四不繫。五例余。四結。九建立相違因分四。一立。二徴。三釋分五。一慾障礙。二色。三無色。四不繫障礙。五例余。四結。十建立無相違因分四。一立。二徴。三釋分五。一欲無障礙。二色。三無色。四不繫。五例余。四結。二建立緣分四。一立因緣。二立等無間緣。三立所緣緣。四立增上緣。三建立果分五。一立異熟果。二立等流果。三立離
【現代漢語翻譯】 答：三徴（sān zhēng，三種提問）。四釋分四：一、欲法（yù fǎ，屬於慾望領域的法）。二、色法（sè fǎ，屬於色界的法）。三、無色法（wú sè fǎ，屬於無色界的法）。四、不繫法（bù xì fǎ，不屬於任何領域的法）。五、結（jié，總結）。 二、建立觀待因分四：一、立（lì，確立）。二、徴（zhēng，提問）。三、釋（shì，解釋）分五：一、欲樂（yù lè，慾望的快樂）。二、色樂（sè lè，色界的快樂）。三、無色樂（wú sè lè，無色界的快樂）。四、不繫樂（bù xì lè，不屬於任何領域的快樂）。五、不欲苦（bù yù kǔ，不想要的痛苦）。四、結（jié，總結）。 三、建立牽引因分四：一、立（lì，確立）。二、徴（zhēng，提問）。三、釋（shì，解釋）分二：一、明因（míng yīn，闡明原因）。二、明果（míng guǒ，闡明結果）分二：一、內（nèi，內部）。二、外（wài，外部）。四、結（jié，總結）。 四、建立生起因分四：一、立（lì，確立）。二、徴（zhēng，提問）。三、釋（shì，解釋）分四：一、明因（míng yīn，闡明原因）。二、明滅（míng miè，闡明滅亡）。三、能生（néng shēng，能夠產生）。四、引經（yǐn jīng，引用經典）。四、結（jié，總結）。 五、建立攝受因分四：一、立（lì，確立）。二、徴（zhēng，提問）。三、釋（shì，解釋）分二：一、明系法（míng xì fǎ，闡明屬於某個領域的法）。二、明不繫法（míng bù xì fǎ，闡明不屬於任何領域的法）。四、結（jié，總結）。 六、建立所引發因分四：一、立（lì，確立）。二、徴（zhēng，提問）。三、釋（shì，解釋）分三：一、善引（shàn yǐn，好的引導）分四：一、欲（yù，慾望）。二、色（sè，色界）。三、無色（wú sè，無色界）。四、不繫（bù xì，不屬於任何領域）。二、不善（bù shàn，不好的）分二：一、貪（tān，貪婪）。二、例余（lì yú，以此類推其他）。三、無記（wú jì，非善非惡）分二：一、善等識引（shàn děng shí yǐn，由善等意識引導）。二、引喻（yǐn yù，引用比喻）。四、結（jié，總結）。 七、建立定異因分四：一、立（lì，確立）。二、徴（zhēng，提問）。三、釋（shì，解釋）分四：一、欲功能（yù gōng néng，慾望的功能）。二、色功能（sè gōng néng，色界的功能）。三、無色功能（wú sè gōng néng，無色界的功能）。四、不繫功能（bù xì gōng néng，不屬於任何領域的功能）。此四總有因果如論（cǐ sì zǒng yǒu yīn guǒ rú lùn，這四種總共有因果關係，如論中所述）。四、結（jié，總結）。 八、建立同事因分四：一、立（lì，確立）。二、徴（zhēng，提問）。三、釋（shì，解釋）分五：一、欲和合（yù hé hé，慾望的和合）。二、色（sè，色界）。三、無色（wú sè，無色界）。四、不繫（bù xì，不屬於任何領域）。五、例余（lì yú，以此類推其他）。四、結（jié，總結）。 九、建立相違因分四：一、立（lì，確立）。二、徴（zhēng，提問）。三、釋（shì，解釋）分五：一、慾障礙（yù zhàng ài，慾望的障礙）。二、色（sè，色界）。三、無色（wú sè，無色界）。四、不繫障礙（bù xì zhàng ài，不屬於任何領域的障礙）。五、例余（lì yú，以此類推其他）。四、結（jié，總結）。 十、建立無相違因分四：一、立（lì，確立）。二、徴（zhēng，提問）。三、釋（shì，解釋）分五：一、欲無障礙（yù wú zhàng ài，慾望沒有障礙）。二、色（sè，色界）。三、無色（wú sè，無色界）。四、不繫（bù xì，不屬於任何領域）。五、例余（lì yú，以此類推其他）。四、結（jié，總結）。 二、建立緣分四：一、立因緣（lì yīn yuán，確立因緣）。二、立等無間緣（lì děng wú jiàn yuán，確立等無間緣）。三、立所緣緣（lì suǒ yuán yuán，確立所緣緣）。四、立增上緣（lì zēng shàng yuán，確立增上緣）。 三、建立果分五：一、立異熟果（lì yì shú guǒ，確立異熟果）。二、立等流果（lì děng liú guǒ，確立等流果）。三、立離
【English Translation】 Answer: Three questions (sān zhēng). Four explanations divided into four: 1. Desire realm dharma (yù fǎ). 2. Form realm dharma (sè fǎ). 3. Formless realm dharma (wú sè fǎ). 4. Unconditioned dharma (bù xì fǎ). 5. Conclusion (jié). 2. Establishing the dependent cause divided into four: 1. Establishment (lì). 2. Question (zhēng). 3. Explanation (shì) divided into five: 1. Desire pleasure (yù lè). 2. Form pleasure (sè lè). 3. Formless pleasure (wú sè lè). 4. Unconditioned pleasure (bù xì lè). 5. Undesired suffering (bù yù kǔ). 4. Conclusion (jié). 3. Establishing the attracting cause divided into four: 1. Establishment (lì). 2. Question (zhēng). 3. Explanation (shì) divided into two: 1. Clarifying the cause (míng yīn). 2. Clarifying the result (míng guǒ) divided into two: 1. Internal (nèi). 2. External (wài). 4. Conclusion (jié). 4. Establishing the arising cause divided into four: 1. Establishment (lì). 2. Question (zhēng). 3. Explanation (shì) divided into four: 1. Clarifying the cause (míng yīn). 2. Clarifying the cessation (míng miè). 3. Capable of producing (néng shēng). 4. Quoting scriptures (yǐn jīng). 4. Conclusion (jié). 5. Establishing the embracing cause divided into four: 1. Establishment (lì). 2. Question (zhēng). 3. Explanation (shì) divided into two: 1. Clarifying conditioned dharma (míng xì fǎ). 2. Clarifying unconditioned dharma (míng bù xì fǎ). 4. Conclusion (jié). 6. Establishing the induced cause divided into four: 1. Establishment (lì). 2. Question (zhēng). 3. Explanation (shì) divided into three: 1. Skillful induction (shàn yǐn) divided into four: 1. Desire (yù). 2. Form (sè). 3. Formless (wú sè). 4. Unconditioned (bù xì). 2. Unskillful (bù shàn) divided into two: 1. Greed (tān). 2. Example of the rest (lì yú). 3. Neutral (wú jì) divided into two: 1. Induction by consciousness of goodness, etc. (shàn děng shí yǐn). 2. Citing metaphors (yǐn yù). 4. Conclusion (jié). 7. Establishing the determining difference cause divided into four: 1. Establishment (lì). 2. Question (zhēng). 3. Explanation (shì) divided into four: 1. Function of desire (yù gōng néng). 2. Function of form (sè gōng néng). 3. Function of formlessness (wú sè gōng néng). 4. Function of unconditionality (bù xì gōng néng). These four have cause and effect as discussed in the treatise (cǐ sì zǒng yǒu yīn guǒ rú lùn). 4. Conclusion (jié). 8. Establishing the co-occurrence cause divided into four: 1. Establishment (lì). 2. Question (zhēng). 3. Explanation (shì) divided into five: 1. Harmony of desire (yù hé hé). 2. Form (sè). 3. Formless (wú sè). 4. Unconditioned (bù xì). 5. Example of the rest (lì yú). 4. Conclusion (jié). 9. Establishing the conflicting cause divided into four: 1. Establishment (lì). 2. Question (zhēng). 3. Explanation (shì) divided into five: 1. Obstacle of desire (yù zhàng ài). 2. Form (sè). 3. Formless (wú sè). 4. Obstacle of unconditionality (bù xì zhàng ài). 5. Example of the rest (lì yú). 4. Conclusion (jié). 10. Establishing the non-conflicting cause divided into four: 1. Establishment (lì). 2. Question (zhēng). 3. Explanation (shì) divided into five: 1. No obstacle of desire (yù wú zhàng ài). 2. Form (sè). 3. Formless (wú sè). 4. Unconditioned (bù xì). 5. Example of the rest (lì yú). 4. Conclusion (jié). 2. Establishing conditions divided into four: 1. Establishing the causal condition (lì yīn yuán). 2. Establishing the immediately preceding condition (lì děng wú jiàn yuán). 3. Establishing the object condition (lì suǒ yuán yuán). 4. Establishing the dominant condition (lì zēng shàng yuán). 3. Establishing results divided into five: 1. Establishing the vipāka result (lì yì shú guǒ). 2. Establishing the outflowing result (lì děng liú guǒ). 3. Establishing the separation
系果。四立士用果。五立增上果 二釋因等名分三。一因。二緣。三果 三明因之異門分三。一能生因等異門分二。一標。二列名。三釋分五如論。二愛因等異門分二。一標。二列名。三無常等異門分三。一標。二釋分七。一無常因。二他自性因。三已生未滅因。四餘緣因。五變異因。六功能相應因。七相稱因。三結。
廣釋中大門第二明相施設分二。一略釋分二。一頌。二長行。二廣解分七 一明尋伺體性分二。一標。二釋分二。一不深。二深 二明尋伺所緣分二。一標。二釋 三明尋伺行相分二。一標。二釋分二。一尋行相。二伺行相 四明尋伺等起分二。一標。二釋 五明尋伺差別分二。一標。二釋 六明尋伺抉擇分三。一標。二問。三答 七明尋伺流轉分二。一標。二釋分二。一問分六。一問地獄尋伺行相所觸所引相應所求業轉六事。二問傍生。三問鬼趣。四問人趣。五問欲天。六問初禪行相所觸等六事。二答分六。一答地獄尋伺行相所觸所引相應所求業轉六事。二答鬼趣。三答傍生及大力餓鬼。四答人趣。五答欲天。六答初禪尋伺所觸等六事。
廣釋中大門第三明如理作意施設建立分二。一略釋分二。一問。二答。二廣解分四。一標。二列名。三解釋分八。一明如理作意處分二。一標。二釋分
【現代漢語翻譯】 現代漢語譯本： 系果（hetu-phala，因果）。四立士用果（puruṣakāra-phala，士夫作用果）。五立增上果（adhipati-phala，增上果）。二釋因等名分三。一因（hetu，因）。二緣（pratyaya，緣）。三果（phala，果）。三明因之異門分三。一能生因等異門分二。一標。二列名。三釋分五如論。二愛因等異門分二。一標。二列名。三無常等異門分三。一標。二釋分七。一無常因（anitya-hetu，無常因）。二他自性因（paratva-svabhāva-hetu，他自性因）。三已生未滅因（utpanna-avināśa-hetu，已生未滅因）。四餘緣因（anya-pratyaya-hetu，余緣因）。五變異因（vikāra-hetu，變異因）。六功能相應因（samarthya-samprayukta-hetu，功能相應因）。七相稱因（anurūpa-hetu，相稱因）。三結。
廣釋中大門第二明相施設分二。一略釋分二。一頌。二長行。二廣解分七。一明尋伺體性分二。一標。二釋分二。一不深。二深。二明尋伺所緣分二。一標。二釋。三明尋伺行相分二。一標。二釋分二。一尋行相。二伺行相。四明尋伺等起分二。一標。二釋。五明尋伺差別分二。一標。二釋。六明尋伺抉擇分三。一標。二問。三答。七明尋伺流轉分二。一標。二釋分二。一問分六。一問地獄尋伺行相所觸所引相應所求業轉六事。二問傍生。三問鬼趣。四問人趣。五問欲天。六問初禪行相所觸等六事。二答分六。一答地獄尋伺行相所觸所引相應所求業轉六事。二答鬼趣。三答傍生及大力餓鬼。四答人趣。五答欲天。六答初禪尋伺所觸等六事。
廣釋中大門第三明如理作意施設建立分二。一略釋分二。一問。二答。二廣解分四。一標。二列名。三解釋分八。一明如理作意處分二。一標。二釋分
【English Translation】 English version: Hetu-phala (系果，cause and effect). Puruṣakāra-phala (四立士用果，fruit of personal effort). Adhipati-phala (五立增上果，dominant fruit). Two, explaining the names and categories of causes, etc., in three parts: One, hetu (因，cause). Two, pratyaya (緣，condition). Three, phala (果，effect). Three, explaining the different aspects of cause in three parts: One, different aspects of the productive cause, etc., in two parts: One, indication. Two, listing the names. Three, explanation in five parts, as in the treatise. Two, different aspects of the cause of love, etc., in two parts: One, indication. Two, listing the names. Three, different aspects of impermanence, etc., in three parts: One, indication. Two, explanation in seven parts: One, anitya-hetu (無常因，cause of impermanence). Two, paratva-svabhāva-hetu (他自性因，cause of other-nature). Three, utpanna-avināśa-hetu (已生未滅因，cause of having arisen but not yet ceased). Four, anya-pratyaya-hetu (余緣因，cause of other conditions). Five, vikāra-hetu (變異因，cause of change). Six, samarthya-samprayukta-hetu (功能相應因，cause associated with capability). Seven, anurūpa-hetu (相稱因，cause of correspondence). Three, conclusion.
The second major section in the extensive explanation clarifies the establishment of characteristics in two parts: One, brief explanation in two parts: One, verse. Two, prose. Two, extensive explanation in seven parts: One, clarifying the nature of seeking and examining in two parts: One, indication. Two, explanation in two parts: One, not profound. Two, profound. Two, clarifying the objects of seeking and examining in two parts: One, indication. Two, explanation. Three, clarifying the aspects of seeking and examining in two parts: One, indication. Two, explanation in two parts: One, aspect of seeking. Two, aspect of examining. Four, clarifying the arising of seeking and examining in two parts: One, indication. Two, explanation. Five, clarifying the differences of seeking and examining in two parts: One, indication. Two, explanation. Six, clarifying the determination of seeking and examining in three parts: One, indication. Two, question. Three, answer. Seven, clarifying the flow of seeking and examining in two parts: One, indication. Two, explanation in two parts: One, question in six parts: One, questioning the six aspects of seeking and examining in hell: characteristic, contact, attraction, association, seeking, and karmic transformation. Two, questioning about animals. Three, questioning about the realm of ghosts. Four, questioning about the realm of humans. Five, questioning about the desire realm gods. Six, questioning the six aspects of the first dhyana: characteristic, contact, etc. Two, answer in six parts: One, answering the six aspects of seeking and examining in hell: characteristic, contact, attraction, association, seeking, and karmic transformation. Two, answering about the realm of ghosts. Three, answering about animals and powerful hungry ghosts. Four, answering about the realm of humans. Five, answering about the desire realm gods. Six, answering the six aspects of seeking and examining in the first dhyana: characteristic, contact, etc.
The third major section in the extensive explanation clarifies the establishment of appropriate attention in two parts: One, brief explanation in two parts: One, question. Two, answer. Two, extensive explanation in four parts: One, indication. Two, listing the names. Three, explanation in eight parts: One, clarifying the location of appropriate attention in two parts: One, indication. Two, explanation in
六如論。二明尋伺事分二。一標。二釋分八如論。三明尋伺所求分二。一標。二釋。四明尋伺受用分二。一標。二釋分九如論。五明尋伺正行分二。一標。二釋分二。一供養尊處分三。一利益尊。二德尊。三族尊。二供養于余分三。一何方便。二何觀待。三何所作。六明聲聞乘資糧方便分二。一標。二釋。七明獨覺乘資糧方便分二。一標。二釋。八明波羅蜜多引發方便分二。一標。二釋。四雜明施主等相分四。一明施主戒修三相。二明受施損惱二相。三明攝益善非善友引攝三相。四明隨轉供事因果聰慧三學五相。
廣釋中大門第四明非如理作意施設建立分三。一略釋。二廣解。三總結 初略釋分三。一問。二頌總答。三略釋分三。一標。二問。三答 第二廣解分十六。謂從執因中有果乃至計吉祥。如論自明。
初明因中有果論分二 一立彼宗見分二。一明標宗計人。二明立論因由分二。一問。二答分二。一總答。二別釋分二。一教。二理分四。一明立論人分二。一明計人。二明立論因。二明宗見分五。一從施設立論。二從求取立論。三從所作決定立論。四從生立論。五結。三明過失分四。一施設雜亂過。二所求亂過。三加功雜亂過。四果生雜亂過。四總結 二廣破邪見分四。一以正理破分四。一無異相破
【現代漢語翻譯】 六如論。二、明尋伺事分二：一、標；二、釋，分八如論。三、明尋伺所求分二：一、標；二、釋。四、明尋伺受用分二：一、標；二、釋，分九如論。五、明尋伺正行分二：一、標；二、釋，分二：一、供養尊處，分三：一、利益尊；二、德尊；三、族尊。二、供養于余，分三：一、何方便；二、何觀待；三、何所作。六、明聲聞乘（Śrāvakayāna，小乘）資糧方便分二：一、標；二、釋。七、明獨覺乘（Pratyekabuddhayāna，緣覺乘）資糧方便分二：一、標；二、釋。八、明波羅蜜多（Pāramitā，到彼岸）引發方便分二：一、標；二、釋。四、雜明施主等相分四：一、明施主戒修三相；二、明受施損惱二相；三、明攝益善非善友引攝三相；四、明隨轉供事因果聰慧三學五相。
廣釋中大門第四，明非如理作意施設建立分三：一、略釋；二、廣解；三、總結。初略釋分三：一、問；二、頌總答；三、略釋，分三：一、標；二、問；三、答。第二廣解分十六，謂從執因中有果乃至計吉祥，如論自明。
初明因中有果論分二：一、立彼宗見，分二：一、明標宗計人；二、明立論因由，分二：一、問；二、答，分二：一、總答；二、別釋，分二：一、教；二、理，分四：一、明立論人，分二：一、明計人；二、明立論因。二、明宗見，分五：一、從施設立論；二、從求取立論；三、從所作決定立論；四、從生立論；五、結。三、明過失，分四：一、施設雜亂過；二、所求亂過；三、加功雜亂過；四、果生雜亂過。四、總結。二、廣破邪見，分四：一、以正理破，分四：一、無異相破
【English Translation】 Six Aspects Treatise. Second, clarifying the matter of seeking and investigation is divided into two parts: 1. Heading; 2. Explanation, divided into eight aspects as discussed in the treatise. Third, clarifying what is sought through seeking and investigation is divided into two parts: 1. Heading; 2. Explanation. Fourth, clarifying the enjoyment derived from seeking and investigation is divided into two parts: 1. Heading; 2. Explanation, divided into nine aspects as discussed in the treatise. Fifth, clarifying the correct practice of seeking and investigation is divided into two parts: 1. Heading; 2. Explanation, divided into two parts: 1. Offering to the venerable, divided into three aspects: 1. The venerable of benefit; 2. The venerable of virtue; 3. The venerable of lineage. 2. Offering to others, divided into three aspects: 1. What means; 2. What to await; 3. What to do. Sixth, clarifying the means of accumulation for the Śrāvakayāna (Hearer Vehicle) is divided into two parts: 1. Heading; 2. Explanation. Seventh, clarifying the means of accumulation for the Pratyekabuddhayāna (Solitary Realizer Vehicle) is divided into two parts: 1. Heading; 2. Explanation. Eighth, clarifying the means of generating the Pāramitā (Perfections) is divided into two parts: 1. Heading; 2. Explanation. Fourth, miscellaneous clarifications of the characteristics of donors, etc., divided into four parts: 1. Clarifying the three characteristics of a donor's discipline and practice; 2. Clarifying the two characteristics of harm and affliction from receiving offerings; 3. Clarifying the three characteristics of benefiting and attracting good and non-virtuous friends; 4. Clarifying the five characteristics of following, offering, cause and effect, intelligence, and the three trainings.
In the extensive explanation, the fourth major section clarifies the establishment of inappropriate mental activity, divided into three parts: 1. Brief explanation; 2. Extensive explanation; 3. Conclusion. The initial brief explanation is divided into three parts: 1. Question; 2. Answer in verse; 3. Brief explanation, divided into three parts: 1. Heading; 2. Question; 3. Answer. The second extensive explanation is divided into sixteen parts, from holding that the effect exists within the cause to considering auspiciousness, as clarified in the treatise itself.
Initially, clarifying the theory that the effect exists within the cause is divided into two parts: 1. Establishing their view, divided into two parts: 1. Clarifying the heading, asserting the person; 2. Clarifying the reason for establishing the theory, divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. General answer; 2. Specific explanation, divided into two parts: 1. Teaching; 2. Reason, divided into four parts: 1. Clarifying the person establishing the theory, divided into two parts: 1. Clarifying the assertion of the person; 2. Clarifying the reason for establishing the theory. 2. Clarifying the view, divided into five parts: 1. Establishing the theory from giving; 2. Establishing the theory from seeking; 3. Establishing the theory from the determination of actions; 4. Establishing the theory from birth; 5. Conclusion. 3. Clarifying the faults, divided into four parts: 1. Fault of confused establishment; 2. Fault of confused seeking; 3. Fault of confused effort; 4. Fault of confused arising of the effect. 4. Conclusion. 2. Extensively refuting wrong views, divided into four parts: 1. Refuting with correct reasoning, divided into four parts: 1. Refutation of non-difference
。二未生相破。三已生相破。四明正義。二喻顯分二。一標。二釋分五如論。三顯彼過。四總結。
二明從緣顯了論分二 一立彼宗見分二。一明標宗計人。二明立論因由分二。一問。二答分二。一總答。二別釋分二。一教。二理分五。一明立論因。二非前宗。三立自宗。四答難分二。一問。二答。五結 二廣破邪見分二。一破顯了宗。二破聲論見。初破顯了宗分六。一有障無障理破分二。一問。二非分二。一無障。二有障分三。一破。二喻。三重破。二有相果相理破分二。一問。二非分二。一有性。二果性分二。一破。二喻。三顯異顯異理破分二。一問。二非分二。一顯不異過。二顯異過分二。一問。二破分二。一無因過。二有因過。四總結。五非邪宗見。六說正義分二。一標。二釋分六。一遠。二四障。三微細。四散亂。五根壞。六未得相應智。二破聲論見分三。一破邪見。二明差別。三結。
三明去來實有論分二 一立彼宗見分三一計人分二。一外。二內。二標宗。三立論因由分二。一問。二答分二。一總答。二別釋分二。一明教分二。一外法。二內法分二。一標。二引經分三。一十二處。二有業。三有色等。二明理分三。一明立論因。二立論宗分三。一標。二釋。三立過。三結 二廣破邪見分二
【現代漢語翻譯】 二、未生相破。三、已生相破。四、明正義。二、喻顯分二：一、標。二、釋分五如論。三、顯彼過。四、總結。
二、明從緣顯了論分二：一、立彼宗見分二：一、明標宗計人。二、明立論因由分二：一、問。二、答分二：一、總答。二、別釋分二：一、教。二、理分五：一、明立論因。二、非前宗。三、立自宗。四、答難分二：一、問。二、答。五、結。二、廣破邪見分二：一、破顯了宗。二、破聲論見。初破顯了宗分六：一、有障無障理破分二：一、問。二、非分二：一、無障。二、有障分三：一、破。二、喻。三重破。二、有相果相理破分二：一、問。二、非分二：一、有性。二、果性分二：一、破。二、喻。三、顯異顯異理破分二：一、問。二、非分二：一、顯不異過。二、顯異過分二：一、問。二、破分二：一、無因過。二、有因過。四、總結。五、非邪宗見。六、說正義分二：一、標。二、釋分六：一、遠。二、四障。三、微細。四、散亂。五、根壞。六、未得相應智。二、破聲論見分三：一、破邪見。二、明差別。三、結。
三、明去來實有論分二：一、立彼宗見分三：一、計人分二：一、外。二、內。二、標宗。三、立論因由分二：一、問。二、答分二：一、總答。二、別釋分二：一、明教分二：一、外法。二、內法分二：一、標。二、引經分三：一、十二處（ayatana）。二、有業（karma）。三、有色等。二、明理分三：一、明立論因。二、立論宗分三：一、標。二、釋。三、立過。三、結。二、廣破邪見分二
【English Translation】 Second, refuting the unarisen. Third, refuting the arisen. Fourth, clarifying the correct meaning. Second, illustrating through metaphors, divided into two parts: 1. Statement. 2. Explanation, divided into five parts as in the treatise. Third, revealing their faults. Fourth, conclusion.
Second, clarifying the theory of manifestation from conditions, divided into two parts: 1. Establishing their doctrine, divided into two parts: 1. Clarifying the statement of the doctrine and identifying the proponents. 2. Clarifying the reasons for establishing the argument, divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. General answer. 2. Detailed explanation, divided into two parts: 1. Teaching (agama). 2. Reasoning (yukti), divided into five parts: 1. Clarifying the reason for establishing the argument. 2. Negating the previous doctrine. 3. Establishing one's own doctrine. 4. Answering objections, divided into two parts: 1. Question. 2. Answer. 5. Conclusion. 2. Broadly refuting wrong views, divided into two parts: 1. Refuting the theory of manifestation. 2. Refuting the theory of sound. First, refuting the theory of manifestation, divided into six parts: 1. Refuting the reasoning of obstruction and non-obstruction, divided into two parts: 1. Question. 2. Refutation, divided into two parts: 1. Non-obstruction. 2. Obstruction, divided into three parts: 1. Refutation. 2. Metaphor. 3. Repeated refutation. 2. Refuting the reasoning of characteristics and results, divided into two parts: 1. Question. 2. Refutation, divided into two parts: 1. Existence of nature (svabhava). 2. Nature of result, divided into two parts: 1. Refutation. 2. Metaphor. 3. Refuting the reasoning of difference and non-difference, divided into two parts: 1. Question. 2. Refutation, divided into two parts: 1. Revealing the fault of non-difference. 2. Revealing the fault of difference, divided into two parts: 1. Question. 2. Refutation, divided into two parts: 1. Fault of no cause. 2. Fault of having a cause. 4. Conclusion. 5. Negating wrong views. 6. Explaining the correct meaning, divided into two parts: 1. Statement. 2. Explanation, divided into six parts: 1. Remoteness. 2. Four obstructions. 3. Subtlety. 4. Distraction. 5. Impairment of faculties. 6. Non-attainment of corresponding wisdom. 2. Refuting the theory of sound, divided into three parts: 1. Refuting wrong views. 2. Clarifying the differences. 3. Conclusion.
Third, clarifying the theory of the real existence of past and future, divided into two parts: 1. Establishing their doctrine, divided into three parts: 1. Identifying the proponents, divided into two parts: 1. External. 2. Internal. 2. Stating the doctrine. 3. Clarifying the reasons for establishing the argument, divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. General answer. 2. Detailed explanation, divided into two parts: 1. Clarifying the teaching (agama), divided into two parts: 1. External dharma. 2. Internal dharma, divided into two parts: 1. Statement. 2. Citing scriptures, divided into three parts: 1. Twelve sources (ayatana). 2. Existence of karma (karma). 3. Existence of form (rupa), etc. 2. Clarifying the reasoning (yukti), divided into three parts: 1. Clarifying the reason for establishing the argument. 2. Establishing the doctrine, divided into three parts: 1. Statement. 2. Explanation. 3. Establishing faults. 3. Conclusion. 2. Broadly refuting wrong views, divided into two parts
。一破外法論。二破內法論 初破外法分三。一有異無異理破分二。一問。二破分二。一有異。二無異。二常無常相理破分二。一問。二破分二。一常。二無常。三來至現在世等七正理破分四。一立難分七。一來至現在難。二死已生此。三生現在。四本無業有業。五本不圓滿今圓滿。六本有異相今無異相。七于未來有現在分難。二廣破分七。一破未來至現在。二破未來死已生現在。三破未來為緣生現在。四破本無業用今有業用分二。一立有業用難。二立有異無異難。五破未圓滿圓滿相。六破異相。七破未來分相應。三例餘二法。四總結 二破內法論分二。一立彼難分二。一違理過。二違教過。二理破分二。一答違理難分二。一問。二破分二。一不起分二。一正破。二引證。二有起分二。一有行。二無行分二。一有事轉。二無事轉。二答違教難分四。一依一切法有相無相密意破答分四。一立有相無相密意。二徴。三答所以。四顯過失。二依說有過去業等密意答分三。一標。二釋分二。一明因。二明果。三結。三依說有過去色等密意答分三。一標。二釋分三。一明未來密意。二明現在密意。三明過去密意。三結。四破三世有相分三。一總破遮。二徴。三別釋分三。一明未來分二。一標。二釋。有十二相。如論應知。二明現
【現代漢語翻譯】 一、破斥外道之法論。二、破斥內道之法論。 首先，破斥外道之法，分為三部分。一、以『有異』或『無異』之理進行破斥，又分為二部分。一、提問。二、破斥，又分為二部分。一、『有異』。二、『無異』。 二、以『常』或『無常』之相進行破斥，分為二部分。一、提問。二、破斥，又分為二部分。一、『常』。二、『無常』。 三、以『從未來至現在世』等七種正理進行破斥，分為四部分。一、建立難點，分為七點：一、『從未來至現在』之難。二、『死後已生於此』。三、『生於現在』。四、『原本無業而現有業』。五、『原本不圓滿而今圓滿』。六、『原本有異相而今無異相』。七、『對於未來有現在之分』的難點。 二、廣泛破斥，分為七部分。一、破斥『從未來至現在』。二、破斥『未來死後已生於現在』。三、破斥『以未來為緣而生現在』。四、破斥『原本無業用而今有業用』，分為二部分。一、建立『有業用』之難。二、建立『有異無異』之難。 五、破斥『未圓滿至圓滿』之相。六、破斥『異相』。七、破斥『未來分相應』。 三、以其餘二法為例。四、總結。 二、破斥內道之法論，分為二部分。一、建立對方的難點，分為二部分。一、違背道理的過失。二、違背教義的過失。 二、以理進行破斥，分為二部分。一、回答違背道理的難點，分為二部分。一、『不起』，分為二部分。一、正式破斥。二、引用證據。二、『有起』，分為二部分。一、『有行』。二、『無行』，分為二部分。一、『有事轉變』。二、『無事轉變』。 二、回答違背教義的難點，分為四部分。一、依靠『一切法有相無相』的密意進行破斥回答，分為四部分。一、建立『有相無相』的密意。二、提問。三、回答原因。四、顯示過失。 二、依靠『說有過去業』等的密意回答，分為三部分。一、標明。二、解釋，分為二部分。一、闡明原因。二、闡明結果。三、總結。 三、依靠『說有過去色』等的密意回答，分為三部分。一、標明。二、解釋，分為三部分。一、闡明未來密意。二、闡明現在密意。三、闡明過去密意。三、總結。 四、破斥三世有相，分為三部分。一、總的破斥遮止。二、提問。三、分別解釋，分為三部分。一、闡明未來，分為二部分。一、標明。二、解釋。有十二種相，如論中所說應當知曉。二、闡明現在。
【English Translation】 First, refuting externalist Dharma theories. Second, refuting internalist Dharma theories. Initially, refuting externalist Dharmas is divided into three sections. 1. Refutation based on the principle of 'difference' or 'no difference,' divided into two parts. 1. Question. 2. Refutation, divided into two parts. 1. 'Difference'. 2. 'No difference'. 2. Refutation based on the aspect of 'permanence' or 'impermanence,' divided into two parts. 1. Question. 2. Refutation, divided into two parts. 1. 'Permanence'. 2. 'Impermanence'. 3. Refutation based on seven valid reasonings such as 'from the future to the present,' divided into four parts. 1. Establishing difficulties, divided into seven points: 1. The difficulty of 'from the future to the present'. 2. 'Having died and been born here'. 3. 'Being born in the present'. 4. 'Originally without karma but now having karma'. 5. 'Originally incomplete but now complete'. 6. 'Originally having different characteristics but now having no different characteristics'. 7. The difficulty of 'having a division of the present for the future'. 2. Extensive refutation, divided into seven parts. 1. Refuting 'from the future to the present'. 2. Refuting 'having died in the future and been born in the present'. 3. Refuting 'the present arising from the future as a condition'. 4. Refuting 'originally without karmic function but now having karmic function,' divided into two parts. 1. Establishing the difficulty of 'having karmic function'. 2. Establishing the difficulty of 'difference and no difference'. 5. Refuting the aspect of 'from incomplete to complete'. 6. Refuting 'different characteristics'. 7. Refuting 'corresponding to the division of the future'. 3. Using the remaining two Dharmas as examples. 4. Conclusion. Second, refuting internalist Dharma theories, divided into two parts. 1. Establishing the opponent's difficulties, divided into two parts. 1. Faults of contradicting reason. 2. Faults of contradicting doctrine. 2. Refutation based on reason, divided into two parts. 1. Answering the difficulty of contradicting reason, divided into two parts. 1. 'Non-arising,' divided into two parts. 1. Formal refutation. 2. Citing evidence. 2. 'Arising,' divided into two parts. 1. 'With action'. 2. 'Without action,' divided into two parts. 1. 'Transformation with event'. 2. 'Transformation without event'. 2. Answering the difficulty of contradicting doctrine, divided into four parts. 1. Relying on the hidden meaning of 'all Dharmas having characteristics and no characteristics' to refute the answer, divided into four parts. 1. Establishing the hidden meaning of 'having characteristics and no characteristics'. 2. Questioning. 3. Answering the reason. 4. Showing faults. 2. Relying on the hidden meaning of 'saying there is past karma' etc. to answer, divided into three parts. 1. Indicating. 2. Explaining, divided into two parts. 1. Clarifying the cause. 2. Clarifying the result. 3. Conclusion. 3. Relying on the hidden meaning of 'saying there is past form' etc. to answer, divided into three parts. 1. Indicating. 2. Explaining, divided into three parts. 1. Clarifying the hidden meaning of the future. 2. Clarifying the hidden meaning of the present. 3. Clarifying the hidden meaning of the past. 3. Conclusion. 4. Refuting the three times having characteristics, divided into three parts. 1. General refutation and negation. 2. Questioning. 3. Explaining separately, divided into three parts. 1. Clarifying the future, divided into two parts. 1. Indicating. 2. Explaining. There are twelve aspects, as should be known according to the treatise. 2. Clarifying the present.
在分二。一標。二釋有十二相。如論應知。三明過去分二。一標。二釋有十二相。如論應知。
四明計我論分四。一立邪宗。二廣破。三明真我。四明立我勝利 初文分三。一明計人立宗。二簡人。三明立論因由分二。一問。二答分二。一總答。二別答分二。一明教。二明理分三。一明立論因。二標宗之因。三解釋分二。一依先不思覺立我分三。一標。二釋分五。一依色。二受。三想。四行。五識三結。二依思覺立我分三。一標。二釋分二。一依六根。二依善不善。三結 二廣破邪宗分二。一正破。二總結。初文分十。一依不思覺破。二依思覺破。三依蘊施設破。四依相安立破五依染凈破。六依流轉止息破。七依受者等破。八依自他施設有作者破。九依自他施設言說破。十依施設見破 初依不思覺破分四。一依五蘊破分二。一問。二破分二。一不異。二異分五如論。二依自體余體法破分二。一問。二破分二。一自體破。二餘體破。三依情非情數破分二。一問。二破分二。一覺起分三。一無情是有情過。二有情是無情過。三餘有情是余有情過破。二覺不起。四依現量比量破分二。一問。二破分二。一現量。二比量 二依思覺破分五。一依覺我破分二。一問。二破分二。一覺。二我。二依常無常破分二。一問。二破
【現代漢語翻譯】 分為兩部分。一、標示。二、解釋，有十二種相狀。如《瑜伽師地論》所說，應當知曉。 三、闡明過去，分為兩部分。一、標示。二、解釋，有十二種相狀。如《瑜伽師地論》所說，應當知曉。
四、闡明計我論，分為四部分。一、建立邪宗。二、廣泛破斥。三、闡明真我。四、闡明建立我的勝利。初文分為三部分。一、闡明計人建立宗派。二、簡擇人。三、闡明建立論點的因由，分為兩部分。一、提問。二、回答，分為兩部分。一、總回答。二、分別回答，分為兩部分。一、闡明教義。二、闡明道理，分為三部分。一、闡明建立論點的因。二、標示宗派的因。三、解釋，分為兩部分。一、依靠先前的不思覺建立我，分為三部分。一、標示。二、解釋，分為五部分。一、依靠色（Rūpa，物質）。二、受（Vedanā，感受）。三、想（Saṃjñā，概念）。四、行（Saṃskāra，意志）。五、識（Vijñāna，意識）。三、總結。二、依靠思覺建立我，分為三部分。一、標示。二、解釋，分為兩部分。一、依靠六根（Ṣaḍāyatana，眼、耳、鼻、舌、身、意）。二、依靠善與不善。三、總結。 二、廣泛破斥邪宗，分為兩部分。一、正面破斥。二、總結。初文分為十部分。一、依靠不思覺破斥。二、依靠思覺破斥。三、依靠蘊（Skandha，五蘊）施設破斥。四、依靠相（Lakṣaṇa，相狀）安立破斥。五、依靠染凈破斥。六、依靠流轉止息破斥。七、依靠受者等破斥。八、依靠自他施設作者破斥。九、依靠自他施設言說破斥。十、依靠施設見破斥。 初、依靠不思覺破斥，分為四部分。一、依靠五蘊破斥，分為兩部分。一、提問。二、破斥，分為兩部分。一、不異。二、異，分為五部分，如《瑜伽師地論》所說。二、依靠自體余體法破斥，分為兩部分。一、提問。二、破斥，分為兩部分。一、自體破斥。二、余體破斥。三、依靠情非情數破斥，分為兩部分。一、提問。二、破斥，分為兩部分。一、覺起，分為三部分。一、無情是有情過。二、有情是無情過。三、余有情是余有情過破斥。二、覺不起。四、依靠現量比量破斥，分為兩部分。一、提問。二、破斥，分為兩部分。一、現量（Pratyakṣa，現量）。二、比量（Anumāṇa，比量）。 二、依靠思覺破斥，分為五部分。一、依靠覺我破斥，分為兩部分。一、提問。二、破斥，分為兩部分。一、覺。二、我。二、依靠常無常破斥，分為兩部分。一、提問。二、破斥
【English Translation】 Divided into two parts. 1. Indication. 2. Explanation, with twelve aspects. As explained in the Yogācārabhūmi-śāstra (瑜伽師地論), it should be known. 3. Explaining the past, divided into two parts. 1. Indication. 2. Explanation, with twelve aspects. As explained in the Yogācārabhūmi-śāstra, it should be known.
- Explaining the theory of 'self' (ātman), divided into four parts. 1. Establishing the heretical doctrine. 2. Extensive refutation. 3. Explaining the true self. 4. Explaining the victory of establishing the 'self'. The initial text is divided into three parts. 1. Explaining the establishment of the sect by those who adhere to the concept of 'person'. 2. Discriminating among people. 3. Explaining the reasons for establishing the argument, divided into two parts. 1. Question. 2. Answer, divided into two parts. 1. General answer. 2. Specific answer, divided into two parts. 1. Explaining the doctrine. 2. Explaining the reason, divided into three parts. 1. Explaining the cause for establishing the argument. 2. Indicating the cause of the sect. 3. Explanation, divided into two parts. 1. Relying on prior non-thinking awareness to establish the 'self', divided into three parts. 1. Indication. 2. Explanation, divided into five parts. 1. Relying on Rūpa (色, form). 2. Vedanā (受, feeling). 3. Saṃjñā (想, perception). 4. Saṃskāra (行, mental formations). 5. Vijñāna (識, consciousness). 3. Conclusion. 2. Relying on thinking awareness to establish the 'self', divided into three parts. 1. Indication. 2. Explanation, divided into two parts. 1. Relying on the six Ṣaḍāyatana (六根, sense bases). 2. Relying on good and non-good. 3. Conclusion.
- Extensive refutation of heretical doctrines, divided into two parts. 1. Direct refutation. 2. Conclusion. The initial text is divided into ten parts. 1. Refutation based on non-thinking awareness. 2. Refutation based on thinking awareness. 3. Refutation based on the Skandha (蘊, aggregates) designation. 4. Refutation based on the establishment of Lakṣaṇa (相, characteristics). 5. Refutation based on defilement and purity. 6. Refutation based on transmigration and cessation. 7. Refutation based on the experiencer, etc. 8. Refutation based on the self and other designation of the agent. 9. Refutation based on the self and other designation of speech. 10. Refutation based on the establishment of views. Initially, refutation based on non-thinking awareness, divided into four parts. 1. Refutation based on the five Skandha, divided into two parts. 1. Question. 2. Refutation, divided into two parts. 1. Non-different. 2. Different, divided into five parts, as explained in the Yogācārabhūmi-śāstra. 2. Refutation based on the self-nature and other-nature dharmas, divided into two parts. 1. Question. 2. Refutation, divided into two parts. 1. Self-nature refutation. 2. Other-nature refutation. 3. Refutation based on sentient and non-sentient numbers, divided into two parts. 1. Question. 2. Refutation, divided into two parts. 1. Awareness arises, divided into three parts. 1. Non-sentient is the fault of sentient. 2. Sentient is the fault of non-sentient. 3. Other sentient is the fault of other sentient refutation. 2. Awareness does not arise. 4. Refutation based on Pratyakṣa (現量, direct perception) and Anumāṇa (比量, inference), divided into two parts. 1. Question. 2. Refutation, divided into two parts. 1. Pratyakṣa. 2. Anumāṇa.
- Refutation based on thinking awareness, divided into five parts. 1. Refutation based on the awareness of 'self', divided into two parts. 1. Question. 2. Refutation, divided into two parts. 1. Awareness. 2. 'Self'. 2. Refutation based on permanence and impermanence, divided into two parts. 1. Question. 2. Refutation.
分二。一無常。二常。三依動作無動作分二。一問。二破分二。一有動作。二無動作。四依有因無因破分二。一問。二破分二。一有因。二無因。五依自他破分二。一問。二破分二一依自。二依他 三依蘊施設破分二。一問分。二如論。二破分四。一依蘊施設破。二依蘊中施設破分三。一標。二問。三釋分二。一常分四。損益過。二法非法不起過。三蘊身不起過。四我常解脫過。二無常分二。一無流轉過。二不作而得過。三依蘊外余處破。四依不屬蘊破分二。一無染過。二我與身不相屬過 四依相安立破分二。一問分二如論。二破分二。一不離破分二。一問。二正破分二。一不離見等分二。一非彼見。二明因由。二離見等破分二。一問分二如論。二破分二。一我所成業分五。一種子喻。二陶師喻有二過如論。三得通喻有三過如論。四地喻分三。一正破。二問所以。三明業。五虛空喻分三。一正破。二明業。三結。二我所執具分二。一鐮喻分二。一喻。二合。二火喻分三。一正破。二徴。三答所以。第二離見等破 五依染凈破分二。一問。二破分二。一本有染凈分三。一正破分二。一明染凈相。二成就染凈義。二喻。三結。二本無染凈破 六依流轉止息破分二。一問。二破分二。一本有流轉及止息破分三。一正破分二。
【現代漢語翻譯】 現代漢語譯本： 分為二：一、無常；二、常。 三、依動作與無動作的破斥，分為二：一、提問；二、破斥。又分為二：一、有動作；二、無動作。 四、依有因與無因的破斥，分為二：一、提問；二、破斥。又分為二：一、有因；二、無因。 五、依自與他的破斥，分為二：一、提問；二、破斥。又分為二：一、依自；二、依他。 三、依蘊（skandha，構成個體的五種要素：色、受、想、行、識）施設的破斥，分為二：一、提問（如論）；二、破斥。破斥又分為四：一、依蘊施設的破斥；二、依蘊中施設的破斥，分為三：一、標示；二、提問；三、解釋。解釋又分為二：一、常的方面，有四種過失：損益過、法與非法不起過、蘊身不起過、我常解脫過；二、無常的方面，有兩種過失：無流轉過、不作而得過。 三、依蘊外其餘處的破斥；四、依不屬於蘊的破斥，分為二：一、無染過；二、我與身不相屬過。 四、依相安立的破斥，分為二：一、提問（如論）；二、破斥。破斥又分為二：一、不離的破斥，分為二：一、提問；二、正式破斥。正式破斥又分為二：一、不離見等，分為二：一、非彼見；二、闡明因由；二、離見等破斥，分為二：一、提問（如論）；二、破斥。破斥又分為二：一、我所成的業，分為五：一、種子喻；二、陶師喻，有兩種過失（如論）；三、得通喻，有三種過失（如論）；四、地喻，分為三：一、正式破斥；二、問原因；三、闡明業；五、虛空喻，分為三：一、正式破斥；二、闡明業；三、總結；二、我所執的工具，分為二：一、鐮刀喻，分為二：一、比喻；二、結合；二、火喻，分為三：一、正式破斥；二、征問；三、回答原因；第二、離見等破斥。 五、依染與凈的破斥，分為二：一、提問；二、破斥。破斥又分為二：一、本有染凈，分為三：一、正式破斥，分為二：一、闡明染凈相；二、成就染凈義；二、比喻；三、總結；二、本無染凈破斥。 六、依流轉與止息的破斥，分為二：一、提問；二、破斥。破斥又分為二：一、本有流轉及止息的破斥，分為三：一、正式破斥，分為二：
【English Translation】 English version: Divided into two: 1. Impermanence; 2. Permanence. 3. Refutation based on action and non-action, divided into two: 1. Question; 2. Refutation. Further divided into two: 1. With action; 2. Without action. 4. Refutation based on cause and no cause, divided into two: 1. Question; 2. Refutation. Further divided into two: 1. With cause; 2. Without cause. 5. Refutation based on self and other, divided into two: 1. Question; 2. Refutation. Further divided into two: 1. Based on self; 2. Based on other. 3. Refutation based on the imputation of 'skandhas' (the five aggregates constituting an individual: form, feeling, perception, mental formations, consciousness), divided into two: 1. Question (as in the treatise); 2. Refutation. The refutation is further divided into four: 1. Refutation based on the imputation of 'skandhas'; 2. Refutation based on the imputation within 'skandhas', divided into three: 1. Indication; 2. Question; 3. Explanation. The explanation is further divided into two: 1. In terms of permanence, there are four faults: fault of increase and decrease, fault of non-arising of dharma and non-dharma, fault of non-arising of the aggregate body, fault of the self being permanently liberated; 2. In terms of impermanence, there are two faults: fault of no transmigration, fault of obtaining without effort. 3. Refutation based on places other than the 'skandhas'; 4. Refutation based on not belonging to the 'skandhas', divided into two: 1. Fault of no defilement; 2. Fault of the self and body not being related. 4. Refutation based on the establishment of characteristics, divided into two: 1. Question (as in the treatise); 2. Refutation. The refutation is further divided into two: 1. Refutation of non-separation, divided into two: 1. Question; 2. Actual refutation. The actual refutation is further divided into two: 1. Not separate from views, etc., divided into two: 1. Not those views; 2. Clarifying the reasons; 2. Refutation of separation from views, etc., divided into two: 1. Question (as in the treatise); 2. Refutation. The refutation is further divided into two: 1. Actions accomplished by the self, divided into five: 1. Seed analogy; 2. Potter analogy, with two faults (as in the treatise); 3. Attainment of supernormal powers analogy, with three faults (as in the treatise); 4. Earth analogy, divided into three: 1. Actual refutation; 2. Asking for the reason; 3. Clarifying the action; 5. Space analogy, divided into three: 1. Actual refutation; 2. Clarifying the action; 3. Conclusion; 2. Tools grasped by the self, divided into two: 1. Sickle analogy, divided into two: 1. Analogy; 2. Combination; 2. Fire analogy, divided into three: 1. Actual refutation; 2. Inquiry; 3. Answering the reason; Second, refutation of separation from views, etc. 5. Refutation based on defilement and purification, divided into two: 1. Question; 2. Refutation. The refutation is further divided into two: 1. Originally having defilement and purification, divided into three: 1. Actual refutation, divided into two: 1. Clarifying the characteristics of defilement and purification; 2. Accomplishing the meaning of defilement and purification; 2. Analogy; 3. Conclusion; 2. Refutation of originally not having defilement and purification. 6. Refutation based on transmigration and cessation, divided into two: 1. Question; 2. Refutation. The refutation is further divided into two: 1. Refutation of originally having transmigration and cessation, divided into three: 1. Actual refutation, divided into two:
一標。二釋。二喻顯。三法合。二本無流轉及止息破 七依受者等破分二。一問。二破分二。一依變異破分二。一諸行是受者等過。二我無常過。二依無變異破 八依自他施設無作者破分二。一問。二破分二。一依自破。二依他破 九依自他施設言說破分二。一問。二破分二。一依自施設二依他施設分三。一正解。二徴。三答所以 十依施設見破分四。一依我見破分二。一問。二破分二。一善有四過如論。二不善分二。一非正顛倒過。二非實有過。二依無我見破分二。一問。二破分二。一善分三如論。二不善有五過如論。三依我性我見破分二。一問二破分二。一我性。二我見。四結 第二總結分十如論應知 第三明真我分三。一標。二略釋分三。一明非我。二明異不異。三明非實有體。三廣解分三。一標。二釋分八如論。三引證 第四明立我勝利分三。一標。二釋分四如論。三結。
五明計常論分三。一立彼宗見。二廣破邪宗。三明真常住相 初文分四。一總標計人。二立彼宗見分二。一標。二釋分五如論。三別簡計人分三。一計前際。二計后際。三計極微者。四明立論因由分二。一問。二答分二。一引教答。二以理答分三。一明計前際之因分六。一依靜慮。二依天眼。三依諸識流轉相續。四依梵王隨意成立。
【現代漢語翻譯】 一、標宗（標明宗旨）。二、解釋。二、用比喻來顯明。三、將法義結合起來。二、破斥『本無流轉』和『止息』的觀點。 七、破斥依賴於『受者』等的觀點，分為兩部分：一、提問。二、破斥，又分為兩部分：一、依賴於『變異』來破斥，分為兩部分：一、諸行（一切事物）是受者等所具有的過失。二、『我』是無常的過失。二、依賴於『無變異』來破斥。 八、破斥依賴於『自』和『他』來施設『無作者』的觀點，分為兩部分：一、提問。二、破斥，又分為兩部分：一、依賴於『自』來破斥。二、依賴於『他』來破斥。 九、破斥依賴於『自』和『他』來施設『言說』的觀點，分為兩部分：一、提問。二、破斥，又分為兩部分：一、依賴於『自』來施設。二、依賴於『他』來施設，分為三部分：一、正確解釋。二、提問。三、回答原因。 十、破斥依賴於『施設見』的觀點，分為四部分：一、依賴於『我見』來破斥，分為兩部分：一、提問。二、破斥，又分為兩部分：一、善（好的方面）有四種過失，如論中所說。二、不善（不好的方面），分為兩部分：一、非正（不正當的）顛倒過失。二、非實（不真實的）有過失。二、依賴於『無我見』來破斥，分為兩部分：一、提問。二、破斥，又分為兩部分：一、善（好的方面）分為三種，如論中所說。二、不善（不好的方面）有五種過失，如論中所說。三、依賴於『我性我見』來破斥，分為兩部分：一、提問。二、破斥，又分為兩部分：一、『我性』。二、『我見』。四、總結。 第二、總結，分為十個方面，如論中所說，應當知曉。 第三、闡明『真我』，分為三部分：一、標明。二、簡略解釋，分為三部分：一、闡明『非我』。二、闡明『異』（不同）和『不異』（相同）。三、闡明『非實有體』（不是真實存在的實體）。三、廣泛解釋，分為三部分：一、標明。二、解釋，分為八個方面，如論中所說。三、引用證據。 第四、闡明建立『我』的勝利，分為三部分：一、標明。二、解釋，分為四個方面，如論中所說。三、總結。 五、闡明『計常論』（認為事物是恒常不變的理論），分為三部分：一、建立對方的宗見。二、廣泛破斥邪宗。三、闡明『真常住相』（真實恒常存在的相）。 最初的部分分為四個方面：一、總標計人（總的標明持這種觀點的人）。二、建立對方的宗見，分為兩部分：一、標明。二、解釋，分為五個方面，如論中所說。三、分別簡別計人（分別簡要辨別持這種觀點的人），分為三部分：一、計前際（推算過去）。二、計后際（推算未來）。三、計極微者（認為事物由極微組成的人）。四、闡明建立理論的原因，分為兩部分：一、提問。二、回答，分為兩部分：一、引用教證來回答。二、用道理來回答，分為三部分：一、闡明推算前際的原因，分為六個方面：一、依賴於靜慮（禪定）。二、依賴於天眼（天眼通）。三、依賴於諸識流轉相續（各種意識的流轉和相續）。四、依賴於梵王（Brahma，色界天主）隨意成立。
【English Translation】 1. Statement of the Thesis. 2. Explanation. 2. Manifestation through Metaphors. 3. Combination of the Dharma. 2. Refutation of 'No Flow' and 'Cessation'. 7. Refutation of Reliance on 'Experiencer' etc., divided into two parts: 1. Question. 2. Refutation, further divided into two parts: 1. Refutation based on 'Change', divided into two parts: 1. The fault of all phenomena (Skandhas) being the experiencer etc. 2. The fault of 'Self' being impermanent. 2. Refutation based on 'No Change'. 8. Refutation of the establishment of 'No Creator' based on 'Self' and 'Other', divided into two parts: 1. Question. 2. Refutation, further divided into two parts: 1. Refutation based on 'Self'. 2. Refutation based on 'Other'. 9. Refutation of the establishment of 'Speech' based on 'Self' and 'Other', divided into two parts: 1. Question. 2. Refutation, further divided into two parts: 1. Establishment based on 'Self'. 2. Establishment based on 'Other', divided into three parts: 1. Correct Explanation. 2. Inquiry. 3. Answering the Reason. 10. Refutation of Reliance on 'Views of Establishment', divided into four parts: 1. Refutation based on 'Self-View', divided into two parts: 1. Question. 2. Refutation, further divided into two parts: 1. Good (aspects) have four faults, as stated in the treatise. 2. Ungood (aspects), divided into two parts: 1. Incorrect (Non-Right) Inverted Fault. 2. Unreal (Non-Substantial) Fault. 2. Refutation based on 'No-Self View', divided into two parts: 1. Question. 2. Refutation, further divided into two parts: 1. Good (aspects) are divided into three, as stated in the treatise. 2. Ungood (aspects) have five faults, as stated in the treatise. 3. Refutation based on 'Self-Nature Self-View', divided into two parts: 1. Question. 2. Refutation, further divided into two parts: 1. 'Self-Nature'. 2. 'Self-View'. 4. Conclusion. Second, Summary, divided into ten aspects, as should be known from the treatise. Third, Clarifying the 'True Self', divided into three parts: 1. Statement. 2. Brief Explanation, divided into three parts: 1. Clarifying 'Non-Self'. 2. Clarifying 'Difference' and 'Non-Difference'. 3. Clarifying 'Non-Truly Existing Entity'. 3. Extensive Explanation, divided into three parts: 1. Statement. 2. Explanation, divided into eight aspects, as stated in the treatise. 3. Citing Evidence. Fourth, Clarifying the Victory of Establishing 'Self', divided into three parts: 1. Statement. 2. Explanation, divided into four aspects, as stated in the treatise. 3. Conclusion. 5. Clarifying the 'Eternality Theory' (the theory that things are constant and unchanging), divided into three parts: 1. Establishing the Opponent's View. 2. Extensive Refutation of Heretical Views. 3. Clarifying the 'True Eternal Abiding Aspect'. The initial part is divided into four aspects: 1. General Statement of Those Who Hold the View. 2. Establishing the Opponent's View, divided into two parts: 1. Statement. 2. Explanation, divided into five aspects, as stated in the treatise. 3. Distinguishing Those Who Hold the View (briefly distinguishing those who hold this view), divided into three parts: 1. Calculating the Past. 2. Calculating the Future. 3. Those who believe in ultimate particles. 4. Clarifying the Reasons for Establishing the Theory, divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. Answering by citing scripture. 2. Answering with reason, divided into three parts: 1. Clarifying the reasons for calculating the past, divided into six aspects: 1. Relying on Dhyana (meditative absorption). 2. Relying on Divine Eye (divine vision). 3. Relying on the continuous flow of consciousnesses. 4. Relying on Brahma's (lord of the Form Realm) arbitrary establishment.
五依四大變異。六依諸識變異。二明計后際之因分二。一明起后際因。二結。三明計極微常住之因分二。一明正因。二結 二廣破邪宗分二。一略破。二廣破分二。一正破二總結。初正破分三。一破前際常住論分二。一依取蘊我破分二。一問。二破分二。依取蘊破。二依取我破。二依識滅轉破分二。一問。二破分二。一依滅破。二依轉破。二破后際常住論分二。一依想受有變異無變異破分二。一問。二破分二。一有變破。二無變破分二。一無想過。二無受過。二解釋三十二見分九。一釋有色二釋非色。三釋亦色亦非色。四釋非色非非色。五釋有邊。六釋無邊。七釋亦有邊亦無邊。八釋非有邊非無邊。九釋解脫。此九中初四釋想。次四釋邊。后一釋解脫。三破極微常住論分五。一依觀察不觀察破分二。一問。二破分二。一不觀察。二觀察。二依共相破分二。一問。二破分二。一由細。二由相異分二。一粗相不從彼生過。二極微失自相過。三依自相破分二。一問。二破分二。一依不異相破分二。一果常過。二因果無差別過。二依異相破分二。一問。二破分二。一從離散分二。一切時果生過。二因果無決定過。二從聚集分二。一問。二破分三。一不過質量。二過質量分二。一不可分折過。二粗物亦常過。三救難。四依由起造
【現代漢語翻譯】 現代漢語譯本 五種觀點依賴於四大（地、水、火、風）的變化。 六種觀點依賴於諸識的變化。 二、闡明計度后際（未來）之因，分為兩部分：一、闡明產生后際之因；二、總結。 三、闡明計度極微（最小的物質單位）常住之因，分為兩部分：一、闡明正因；二、總結。 二、廣泛破斥邪宗，分為兩部分：一、略破；二、廣破，廣破又分為兩部分：一、正式破斥；二、總結。首先是正式破斥，分為三部分：一、破斥前際（過去）常住論，分為兩部分：一、依靠取蘊我（執取五蘊為我）來破斥，分為兩部分：一、提問；二、破斥，破斥又分為兩部分：一、依靠取蘊破斥；二、依靠取我破斥。 二、依靠識滅轉（意識的滅和轉變）來破斥，分為兩部分：一、提問；二、破斥，破斥又分為兩部分：一、依靠滅破斥；二、依靠轉破斥。 二、破斥后際常住論，分為兩部分：一、依靠想受（想蘊和受蘊）有變異和無變異來破斥，分為兩部分：一、提問；二、破斥，破斥又分為兩部分：一、有變異的破斥；二、無變異的破斥，無變異的破斥又分為兩部分：一、無想的過失；二、無受的過失。 二、解釋三十二見（三十二種錯誤的見解），分為九部分：一、解釋有色；二、解釋非色；三、解釋亦色亦非色；四、解釋非色非非色；五、解釋有邊；六、解釋無邊；七、解釋亦有邊亦無邊；八、解釋非有邊非無邊；九、解釋解脫。這九部分中，前四部分解釋想蘊，中間四部分解釋邊見，最後一部分解釋解脫。 三、破斥極微常住論，分為五部分：一、依靠觀察和不觀察來破斥，分為兩部分：一、提問；二、破斥，破斥又分為兩部分：一、不觀察；二、觀察。 二、依靠共相（共同的性質）來破斥，分為兩部分：一、提問；二、破斥，破斥又分為兩部分：一、由於細微；二、由於相異，相異又分為兩部分：一、粗大的相狀不能從極微產生的過失；二、極微失去自身相狀的過失。 三、依靠自相（自身的性質）來破斥，分為兩部分：一、提問；二、破斥，破斥又分為兩部分：一、依靠不異相（沒有差異的性質）來破斥，分為兩部分：一、結果是常住的過失；二、因和果沒有差別的過失。 二、依靠異相（不同的性質）來破斥，分為兩部分：一、提問；二、破斥，破斥又分為兩部分：一、從離散（分散）的角度，分為兩部分：一、一切時侯結果都會產生的過失；二、因和果沒有決定的過失。 二、從聚集（聚集）的角度，分為兩部分：一、提問；二、破斥，破斥分為三部分：一、沒有質量的過失；二、有質量的過失，有質量的過失又分為兩部分：一、不可分割和折斷的過失；二、粗大的物體也是常住的過失。 三、救難（反駁對方的辯論）；四、依靠由起造（由造作產生）。
【English Translation】 English version The five views rely on the changes of the four great elements (earth, water, fire, and wind). The six views rely on the changes of the various consciousnesses. 2. Explaining the causes for conceiving the future (posterior) limit, divided into two parts: 1. Explaining the causes that give rise to the posterior limit; 2. Conclusion. 3. Explaining the causes for conceiving the permanence of the ultimate particles (smallest units of matter), divided into two parts: 1. Explaining the correct cause; 2. Conclusion. 2. Broadly refuting heretical doctrines, divided into two parts: 1. Briefly refuting; 2. Broadly refuting, which is further divided into two parts: 1. Formally refuting; 2. Conclusion. First is the formal refutation, divided into three parts: 1. Refuting the theory of permanence of the prior (past) limit, divided into two parts: 1. Refuting by relying on the aggregates of grasping (clinging to the five aggregates as self), divided into two parts: 1. Question; 2. Refutation, which is further divided into two parts: 1. Refuting by relying on the aggregates of grasping; 2. Refuting by relying on the grasping of self. 2. Refuting by relying on the cessation and transformation of consciousness, divided into two parts: 1. Question; 2. Refutation, which is further divided into two parts: 1. Refuting by relying on cessation; 2. Refuting by relying on transformation. 2. Refuting the theory of permanence of the posterior limit, divided into two parts: 1. Refuting by relying on whether perception and sensation (perception aggregate and sensation aggregate) have change or no change, divided into two parts: 1. Question; 2. Refutation, which is further divided into two parts: 1. Refutation of having change; 2. Refutation of having no change, which is further divided into two parts: 1. Fault of no perception; 2. Fault of no sensation. 2. Explaining the thirty-two views (thirty-two kinds of wrong views), divided into nine parts: 1. Explaining having form; 2. Explaining not having form; 3. Explaining both having form and not having form; 4. Explaining neither having form nor not having form; 5. Explaining having boundary; 6. Explaining not having boundary; 7. Explaining both having boundary and not having boundary; 8. Explaining neither having boundary nor not having boundary; 9. Explaining liberation. Among these nine parts, the first four parts explain the perception aggregate, the middle four parts explain views on boundaries, and the last part explains liberation. 3. Refuting the theory of permanence of ultimate particles, divided into five parts: 1. Refuting by relying on observation and non-observation, divided into two parts: 1. Question; 2. Refutation, which is further divided into two parts: 1. Non-observation; 2. Observation. 2. Refuting by relying on common characteristics, divided into two parts: 1. Question; 2. Refutation, which is further divided into two parts: 1. Due to subtlety; 2. Due to difference in characteristics, which is further divided into two parts: 1. The fault that coarse characteristics cannot arise from ultimate particles; 2. The fault that ultimate particles lose their own characteristics. 3. Refuting by relying on self-characteristics, divided into two parts: 1. Question; 2. Refutation, which is further divided into two parts: 1. Refuting by relying on non-different characteristics, divided into two parts: 1. The fault that the result is permanent; 2. The fault that cause and result have no difference. 2. Refuting by relying on different characteristics, divided into two parts: 1. Question; 2. Refutation, which is further divided into two parts: 1. From the perspective of dispersion, divided into two parts: 1. The fault that results arise at all times; 2. The fault that cause and result are not determined. 2. From the perspective of aggregation, divided into two parts: 1. Question; 2. Refutation, which is divided into three parts: 1. The fault of having no mass; 2. The fault of having mass, which is further divided into two parts: 1. The fault of being indivisible and unbreakable; 2. The fault that coarse objects are also permanent. 3. Refuting difficulties (refuting the opponent's arguments); 4. Relying on arising from creation.
破分二。一問。二破分三。一依種子等喻破。二依陶師等喻破。三依無同喻破。五依根本所用破分二。一問。二破分二。一為有情破。二不為有情破第二總結分二。一雙結前際后際常住論。二結極微常住論 第三明真常住相分三。一標。二釋分五。如論應知。三結。
六明宿作因論分三。一立彼邪宗。二廣破邪見。三顯正因相 初文分四。一總標計人。二引經立彼宗見分二。一標。二釋分三。一明故業。二明現業。三明果。三別簡計人。四明立論因由分二。一問。二答分二。一總答。二別答分二。一明教。二明理分五。一明造論因。二立理。三徴。四答所以。五結 二廣破邪見分三。一問。二破分二。一依宿作因破。二依現法因。三明總結 第三顯正因相分三。一依宿作以顯正因分二。一標。二釋。二依雜業以顯正因分二。一標。二釋分五如論。三依現在功用以顯正因分二。一標。二釋分四如論。
七明自在等乃作者論分二。一立彼宗。二廣破邪見 初文分四。一總標計人。二立彼宗見。三別簡計人。四明立論因由分二。一問。二答分二。一總答。二別答分二。一明教。二明理分四。一明造論因。二立理。三徴。四答所以分五。一依因立。二依果立。三□受。四明起邪見。五所化主 二廣破邪宗分二。一
正破。二總結。初正破分二。一總問。二別破分四。一依功用破。二依攝不攝破。三依有用無用破。四依因性破。初文分二。一問。二破分二。一依功用。二依無功用。二依攝不攝破分二。一問。二破分二。一依攝。二依不攝。三依有用無用破分二。一問。二破分二。一依有用。二依無用。四依因性破分二。一問。二破分二。一依大自在。二依余因分二。一問。二破分二。一依樂欲分二。一問。二破。二依余因破分二。一因不可得過。二于欲無自在過。第二總結分四如論。
八明害為正法論分三。一立彼宗見。二廣破邪宗。三顯非法之相 初文分三。一總標計人。二立彼宗見。三明立論因由分二。一問。二答分二。一明無因由。二明起之時代 二廣破邪宗分二。一正破。二總結。初文分五。一依因破分二。一問。二破分二。一依法自體破。二依非法自體破。二依譬喻破分三。一標彼救難詞。二問。三破分二。一依止息。二依不止息破。三依不決定破分二。一問。二破分二。一依遍行理破。二依不遍行理破。四依于果無功能破分二 一問。二破分二。一依轉因。二依轉果破。五依咒術破分二。一問。二破分二。一依有破。二依無破。第二總結分五。如論應知 第三顯非法相分二。一標。二釋分七。一損他。二行人
【現代漢語翻譯】 現代漢語譯本 正破。二總結。初正破分二。一總問。二別破分四。一依功用破。二依攝不攝破。三依有用無用破。四依因性破。初文分二。一問。二破分二。一依功用。二依無功用。二依攝不攝破分二。一問。二破分二。一依攝。二依不攝。三依有用無用破分二。一問。二破分二。一依有用。二依無用。四依因性破分二。一問。二破分二。一依大自在（Mahesvara）。二依余因分二。一問。二破分二。一依樂欲分二。一問。二破。二依余因破分二。一因不可得過。二于欲無自在過。第二總結分四如論。
八、明害為正法論分三。一立彼宗見。二廣破邪宗。三顯非法之相。初文分三。一總標計人。二立彼宗見。三明立論因由分二。一問。二答分二。一明無因由。二明起之時代。二廣破邪宗分二。一正破。二總結。初文分五。一依因破分二。一問。二破分二。一依法自體破。二依非法自體破。二依譬喻破分三。一標彼救難詞。二問。三破分二。一依止息。二依不止息破。三依不決定破分二。一問。二破分二。一依遍行理破。二依不遍行理破。四依于果無功能破分二。一問。二破分二。一依轉因。二依轉果破。五依咒術破分二。一問。二破分二。一依有破。二依無破。第二總結分五。如論應知。三、顯非法相分二。一標。二釋分七。一損他。二行人
【English Translation】 English version Refutation Proper. Second, Conclusion. The first, Refutation Proper, is divided into two: First, General Questioning; Second, Specific Refutations, divided into four: First, Refutation based on Function; Second, Refutation based on Inclusion/Exclusion; Third, Refutation based on Usefulness/Uselessness; Fourth, Refutation based on Causal Nature. The first section is divided into two: First, Question; Second, Refutation, divided into two: First, based on Function; Second, based on Lack of Function. The second, Refutation based on Inclusion/Exclusion, is divided into two: First, Question; Second, Refutation, divided into two: First, based on Inclusion; Second, based on Exclusion. The third, Refutation based on Usefulness/Uselessness, is divided into two: First, Question; Second, Refutation, divided into two: First, based on Usefulness; Second, based on Uselessness. The fourth, Refutation based on Causal Nature, is divided into two: First, Question; Second, Refutation, divided into two: First, based on Mahesvara (Great Sovereign); Second, based on Other Causes, divided into two: First, Question; Second, Refutation, divided into two: First, based on Desire, divided into two: First, Question; Second, Refutation. Second, Refutation based on Other Causes, divided into two: First, the fault of 'cause not being found'; Second, the fault of 'no sovereignty over desire'. The Second, Conclusion, is divided into four, as in the treatise.
Eight, the Treatise on Demonstrating Harm as Righteous Dharma, is divided into three: First, Establishing the Opponent's View; Second, Extensively Refuting the Heretical View; Third, Revealing the Characteristics of Non-Dharma. The first section is divided into three: First, Generally Identifying the Adherents; Second, Establishing the Opponent's View; Third, Explaining the Reasons for Establishing the Treatise, divided into two: First, Question; Second, Answer, divided into two: First, Explaining the Lack of Reasons; Second, Explaining the Time of Arising. The second, Extensively Refuting the Heretical View, is divided into two: First, Refutation Proper; Second, Conclusion. The first section is divided into five: First, Refutation based on Cause, divided into two: First, Question; Second, Refutation, divided into two: First, Refutation based on the Self-Nature of Dharma; Second, Refutation based on the Self-Nature of Non-Dharma. Second, Refutation based on Analogy, divided into three: First, Identifying the Opponent's Saving Argument; Second, Question; Third, Refutation, divided into two: First, based on Cessation; Second, based on Non-Cessation. Third, Refutation based on Indeterminacy, divided into two: First, Question; Second, Refutation, divided into two: First, based on the Principle of Pervasiveness; Second, based on the Principle of Non-Pervasiveness. Fourth, Refutation based on Lack of Function in the Result, divided into two: First, Question; Second, Refutation, divided into two: First, based on Transforming Cause; Second, based on Transforming Result. Fifth, Refutation based on Mantra, divided into two: First, Question; Second, Refutation, divided into two: First, based on Existence; Second, based on Non-Existence. The Second, Conclusion, is divided into five, as it should be known from the treatise. Third, Revealing the Characteristics of Non-Dharma, is divided into two: First, Identification; Second, Explanation, divided into seven: First, Harming Others; Second, Practitioners.
共知。三智人稱說。四自所不欲。五染心所起。六待邪咒術。七自性無記。
九明邊無邊論分二。一立彼宗見。二廣破邪宗 初文分五。一總標計人。二立彼計宗。三引經。四別簡計人。五解釋分四。一釋有邊。二釋無邊。三釋亦有邊亦無邊。四釋非有邊非無邊 二廣破邪宗分二。一正破。二總結。初文分二。一問。二破分二。一依有破。二依無破。二總結分二。一結有。二結無。
十明不死矯亂論分五。一總標。二引經分三。一明矯亂義分二。一立他問分二。一依增上道。二依決定勝道。二答他問分四。一標。二依他問。三依餘事。四隨他言。二列名。三解釋分四如論。三明依經說。四明見歸。五結。
十一明無因見論分三。一立彼宗見。二廣破邪宗。三總結 初文分三。一明起論因分二。一依靜慮。二依尋思。二明立論因由分二。一問。二答分五。一依見事差別。二依見無果。三依風。四依河。五依果木。三結 二廣破邪宗分二。一依無體我破分二。一問。二破分二。一依無體。二依念我。二依內外物破分二。一問。二破分二。一依無因分三。一無種種生過。二無欻然而起過。三無有時不生過。二依有因 第三總結分四。一結無體。二結念我。三結無因。四結有因。
十二明斷見論分二
【現代漢語翻譯】 共知：共同的認知。 三智人稱說：被三種有智慧的人所稱讚。 四自所不欲：自己所不希望的。 五染心所起：由被污染的心所產生的。 六待邪咒術：依賴邪惡的咒語和法術。 七自性無記：自性是不可記說的（既不能說是存在，也不能說是不存在）。
九明邊無邊論分二：第九部分闡述關於『有邊』和『無邊』的爭論，分為兩個部分。 一立彼宗見：首先確立對方的觀點。 二廣破邪宗：然後廣泛地駁斥錯誤的觀點。第一部分又分為五個小部分： 一總標計人：總的標明持有這種觀點的人。 二立彼計宗：確立他們所持觀點的宗派。 三引經：引用經典作為依據。 四別簡計人：分別簡要地說明持有這種觀點的人。 五解釋分四：解釋分為四個方面： 一釋有邊：解釋什麼是『有邊』。 二釋無邊：解釋什麼是『無邊』。 三釋亦有邊亦無邊：解釋什麼是『既有邊又無邊』。 四釋非有邊非無邊：解釋什麼是『非有邊也非無邊』。 二廣破邪宗分二：第二部分廣泛地駁斥錯誤的觀點，分為兩個部分： 一正破：直接駁斥。 二總結：總結。 初文分二：第一部分又分為兩個部分： 一問：提問。 二破分二：駁斥，分為兩個方面： 一依有破：依據『有』來駁斥。 二依無破：依據『無』來駁斥。 二總結分二：第二部分總結，分為兩個方面： 一結有：總結『有』的方面。 二結無：總結『無』的方面。
十明不死矯亂論分五：第十部分闡述關於『不死矯亂論』，分為五個部分： 一總標：總的標明。 二引經分三：引用經典，分為三個部分： 一明矯亂義分二：闡明『矯亂』的含義，分為兩個部分： 一立他問分二：確立對方的提問，分為兩個方面： 一依增上道：依據增上道。 二依決定勝道：依據決定勝道。 二答他問分四：回答對方的提問，分為四個方面： 一標：標明。 二依他問：依據對方的提問。 三依餘事：依據其他的事情。 四隨他言：隨順對方的言論。 二列名：列出名稱。 三解釋分四如論：解釋，分為四個方面，如同論中所說。 三明依經說：闡明依據經典所說。 四明見歸：闡明觀點的歸宿。 五結：總結。
十一明無因見論分三：第十一部分闡述關於『無因見』的爭論，分為三個部分： 一立彼宗見：首先確立對方的觀點。 二廣破邪宗：然後廣泛地駁斥錯誤的觀點。 三總結：總結。 初文分三：第一部分分為三個小部分： 一明起論因分二：闡明產生這種爭論的原因，分為兩個方面： 一依靜慮：依據靜慮（禪定）。 二依尋思：依據尋思（思考）。 二明立論因由分二：闡明確立這種觀點的理由，分為兩個方面： 一問：提問。 二答分五：回答，分為五個方面： 一依見事差別：依據所見事物的差別。 二依見無果：依據所見沒有結果。 三依風：依據風。 四依河：依據河流。 五依果木：依據果實和樹木。 三結：總結。 二廣破邪宗分二：第二部分廣泛地駁斥錯誤的觀點，分為兩個部分： 一依無體我破分二：依據『無實體我』來駁斥，分為兩個方面： 一問：提問。 二破分二：駁斥，分為兩個方面： 一依無體：依據沒有實體。 二依念我：依據念頭中的我。 二依內外物破分二：依據內外之物來駁斥，分為兩個方面： 一問：提問。 二破分二：駁斥，分為兩個方面： 一依無因分三：依據沒有原因，分為三個方面： 一無種種生過：沒有種種產生的過失。 二無欻然而起過：沒有突然產生的過失。 三無有時不生過：沒有有時不產生的過失。 二依有因：依據有原因。 第三總結分四：第三部分總結，分為四個方面： 一結無體：總結沒有實體。 二結念我：總結念頭中的我。 三結無因：總結沒有原因。 四結有因：總結有原因。
十二明斷見論分二：第十二部分闡述關於『斷見論』，分為兩個部分：
【English Translation】 Common knowledge. Praised by the three wise persons. Four things one does not desire for oneself. Arising from a defiled mind. Relying on evil spells and incantations. The self-nature is inexpressible (neither existent nor non-existent).
- On the Debate of Finite and Infinite: Part nine elucidates the debate regarding 'finite' and 'infinite,' divided into two sections.
- Establishing the Opponent's View: First, establish the opposing viewpoint.
- Broadly Refuting Erroneous Views: Then, extensively refute incorrect viewpoints. The first section is further divided into five subsections:
- Generally Identifying Adherents: Generally identify those who hold this view.
- Establishing Their Doctrinal Tenets: Establish the tenets of their doctrine.
- Citing Scriptures: Cite scriptures as evidence.
- Specifically Summarizing Adherents: Briefly and separately explain those who hold this view.
- Explanation in Four Aspects: The explanation is divided into four aspects:
- Explaining 'Finite': Explaining what 'finite' is.
- Explaining 'Infinite': Explaining what 'infinite' is.
- Explaining 'Both Finite and Infinite': Explaining what 'both finite and infinite' is.
- Explaining 'Neither Finite nor Infinite': Explaining what 'neither finite nor infinite' is.
- Broadly Refuting Erroneous Views in Two Parts: The second section extensively refutes incorrect viewpoints, divided into two parts:
- Direct Refutation: Direct refutation.
- Conclusion: Conclusion. The First Section in Two Parts: The first section is further divided into two parts:
- Question: Questioning.
- Refutation in Two Aspects: Refutation, divided into two aspects:
- Refutation Based on Existence: Refutation based on 'existence'.
- Refutation Based on Non-existence: Refutation based on 'non-existence'.
- Conclusion in Two Parts: The second section concludes, divided into two aspects:
- Concluding on Existence: Concluding on the aspect of 'existence'.
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Concluding on Non-existence: Concluding on the aspect of 'non-existence'.
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On the Immortal Evasive Debate in Five Parts: Part ten elucidates the debate regarding 'Immortal Evasive Arguments,' divided into five parts:
- General Identification: General identification.
- Citing Scriptures in Three Parts: Citing scriptures, divided into three parts:
- Explaining the Meaning of Evasion in Two Parts: Explaining the meaning of 'evasion,' divided into two parts:
- Establishing the Opponent's Question in Two Aspects: Establishing the opponent's question, divided into two aspects:
- Based on the Path of Higher Training: Based on the path of higher training (adhisila).
- Based on the Path of Definite Excellence: Based on the path of definite excellence (adhiprajna).
- Answering the Opponent's Question in Four Aspects: Answering the opponent's question, divided into four aspects:
- Identification: Identification.
- Based on the Opponent's Question: Based on the opponent's question.
- Based on Other Matters: Based on other matters.
- Following the Opponent's Words: Following the opponent's words.
- Listing Names: Listing names.
- Explanation in Four Aspects as in the Treatise: Explanation, divided into four aspects, as stated in the treatise.
- Explaining Based on Scriptural Teachings: Explaining based on what the scriptures say.
- Explaining the Destination of Views: Explaining the destination of views.
-
Conclusion: Conclusion.
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On the Debate of Causeless Views in Three Parts: Part eleven elucidates the debate regarding 'causeless views,' divided into three parts:
- Establishing the Opponent's View: First, establish the opposing viewpoint.
- Broadly Refuting Erroneous Views: Then, extensively refute incorrect viewpoints.
- Conclusion: Conclusion. The First Section in Three Parts: The first section is divided into three subsections:
- Explaining the Cause of the Debate in Two Aspects: Explaining the cause of this debate, divided into two aspects:
- Based on Tranquil Contemplation: Based on tranquil contemplation (samatha).
- Based on Reflection: Based on reflection (vipassana).
- Explaining the Reasons for Establishing the View in Two Aspects: Explaining the reasons for establishing this view, divided into two aspects:
- Question: Questioning.
- Answer in Five Aspects: Answering, divided into five aspects:
- Based on the Difference in Seen Things: Based on the difference in things seen.
- Based on Seeing No Result: Based on seeing no result.
- Based on Wind: Based on wind.
- Based on Rivers: Based on rivers.
- Based on Fruits and Trees: Based on fruits and trees.
- Conclusion: Conclusion.
- Broadly Refuting Erroneous Views in Two Parts: The second section extensively refutes incorrect viewpoints, divided into two parts:
- Refutation Based on the Non-substantial Self in Two Aspects: Refutation based on the 'non-substantial self,' divided into two aspects:
- Question: Questioning.
- Refutation in Two Aspects: Refutation, divided into two aspects:
- Based on Non-substantiality: Based on non-substantiality.
- Based on the Self in Thought: Based on the self in thought.
- Refutation Based on Internal and External Things in Two Aspects: Refutation based on internal and external things, divided into two aspects:
- Question: Questioning.
- Refutation in Two Aspects: Refutation, divided into two aspects:
- Based on Causelessness in Three Aspects: Based on causelessness, divided into three aspects:
- No Fault of Various Arisings: No fault of various arisings.
- No Fault of Sudden Arising: No fault of sudden arising.
- No Fault of Sometimes Not Arising: No fault of sometimes not arising.
- Based on Having a Cause: Based on having a cause.
- Conclusion in Four Aspects: The third section concludes, divided into four aspects:
- Concluding on Non-substantiality: Concluding on non-substantiality.
- Concluding on the Self in Thought: Concluding on the self in thought.
- Concluding on Causelessness: Concluding on causelessness.
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Concluding on Having a Cause: Concluding on having a cause.
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On the Annihilationist View in Two Parts: Part twelve elucidates the debate regarding 'annihilationist views,' divided into two parts:
。一立彼宗。二廣破邪見初文分四。一總標計人。二立彼宗見分二。一依欲界人等。二依例餘六天。三別個計人。四明立論因由分二。一問。二答分二。一總答。二別答分二。一答教。二答理分三。一明立論因。二立斷見理分三。一不作業而得過。二現無受用過。三結。三立喻分二。一喻。二合 二廣破邪見分二。一正破。二總結。初文分二。一問。二破分二。一依蘊破。二依我破分七。如論應知。二總結分二。一結蘊斷。二結我斷。
十三明空見論分二。一立彼宗見。二廣破邪見 初文分三。一明計人。二略標彼宗分二。一依施等。二依諸法體相。三明立論因由分二。一問。二答分二。一總答。二別答分二。一答教。二答理分二。一明造論因。二廣明宗見分五。一依生受后受立見分二。一依施分二。一因。二果。二依行分二。一因。二果。二依不決定立見分二。一無從彼來。二無從此去。三依生處立見分三。一依下地。二依父母等。三依無想等分二。一釋分三。一明無想。二明無色。三明涅槃。二答難。四依增上慢。五依諸法體相分二。一問。二答分二。一依深經。二依安立法相 二廣破邪見分二。一正破。二總結。初文分五。一依生受后受理破分二。一問。二破分二。一依俱有。二依無後受。二依非不決定
【現代漢語翻譯】 現代漢語譯本： 一、建立他們的宗派；二、廣泛破斥邪見。第一個部分分為四個小節：一、總標計算人；二、建立他們的宗見，又分為兩部分：一、依據欲界的人等；二、依據類比其餘六天；三、分別個別計算人；四、闡明立論的因由，分為兩部分：一、提問；二、回答，又分為兩部分：一、總的回答；二、分別回答，又分為兩部分：一、回答教義；二、回答道理，又分為三個部分：一、闡明立論的原因；二、建立斷見的道理，又分為三個部分：一、不作業卻得到過失；二、現在沒有受用的過失；三、結論。三、建立比喻，分為兩部分：一、比喻；二、結合。二、廣泛破斥邪見，分為兩部分：一、正面破斥；二、總結。第一個部分分為兩部分：一、提問；二、破斥，又分為兩部分：一、依據蘊破斥；二、依據我破斥，分為七個小節，如論中所說應該知道。二、總結，分為兩部分：一、總結蘊的斷滅；二、總結我的斷滅。
十三、闡明空見論，分為兩部分：一、建立他們的宗見；二、廣泛破斥邪見。第一個部分分為三個小節：一、闡明計算人；二、簡略標示他們的宗派，分為兩部分：一、依據佈施等；二、依據諸法的體相；三、闡明立論的因由，分為兩部分：一、提問；二、回答，又分為兩部分：一、總的回答；二、分別回答，又分為兩部分：一、回答教義；二、回答道理，又分為兩部分：一、闡明造論的原因；二、廣泛闡明宗見，分為五個小節：一、依據生受后受建立見解，分為兩部分：一、依據佈施，分為兩部分：一、原因；二、結果。二、依據行為，分為兩部分：一、原因；二、結果。二、依據不決定建立見解，分為兩部分：一、沒有從那裡來；二、沒有從這裡去。三、依據生處建立見解，分為三個部分：一、依據下地；二、依據父母等；三、依據無想等，分為兩部分：一、解釋，分為三個部分：一、闡明無想；二、闡明無色；三、闡明涅槃（Nirvana）。二、回答詰難。四、依據增上慢；五、依據諸法的體相，分為兩部分：一、提問；二、回答，又分為兩部分：一、依據深奧的經典；二、依據安立的法相。二、廣泛破斥邪見，分為兩部分：一、正面破斥；二、總結。第一個部分分為五個小節：一、依據生受后受的道理破斥，分為兩部分：一、提問；二、破斥，又分為兩部分：一、依據俱有；二、依據沒有後受。二、依據非不決定。
【English Translation】 English version: 1. Establishing their doctrine; 2. Widely refuting wrong views. The first section is divided into four subsections: 1. Generally indicating the calculators; 2. Establishing their views, which is further divided into two parts: 1. Based on beings in the desire realm, etc.; 2. Based on analogy to the remaining six heavens; 3. Individually calculating beings; 4. Explaining the reasons for establishing the argument, divided into two parts: 1. Question; 2. Answer, further divided into two parts: 1. General answer; 2. Separate answers, further divided into two parts: 1. Answering the teachings; 2. Answering the reasoning, further divided into three parts: 1. Explaining the reason for establishing the argument; 2. Establishing the reasoning of annihilationism, further divided into three parts: 1. Obtaining fault without action; 2. The fault of having no present enjoyment; 3. Conclusion. 3. Establishing a metaphor, divided into two parts: 1. Metaphor; 2. Combination. 2. Widely refuting wrong views, divided into two parts: 1. Directly refuting; 2. Summarizing. The first section is divided into two parts: 1. Question; 2. Refutation, further divided into two parts: 1. Refuting based on the aggregates (skandhas); 2. Refuting based on the self (atman), divided into seven subsections, as should be known from the treatise. 2. Summarizing, divided into two parts: 1. Concluding the annihilation of the aggregates; 2. Concluding the annihilation of the self.
- Explaining the treatise on emptiness views, divided into two parts: 1. Establishing their doctrine; 2. Widely refuting wrong views. The first section is divided into three subsections: 1. Explaining the calculators; 2. Briefly indicating their doctrine, divided into two parts: 1. Based on giving, etc.; 2. Based on the essence and characteristics of all dharmas; 3. Explaining the reasons for establishing the argument, divided into two parts: 1. Question; 2. Answer, further divided into two parts: 1. General answer; 2. Separate answers, further divided into two parts: 1. Answering the teachings; 2. Answering the reasoning, further divided into two parts: 1. Explaining the reason for composing the treatise; 2. Widely explaining the doctrinal views, divided into five subsections: 1. Establishing views based on future reception after birth, divided into two parts: 1. Based on giving, divided into two parts: 1. Cause; 2. Result. 2. Based on action, divided into two parts: 1. Cause; 2. Result. 2. Establishing views based on uncertainty, divided into two parts: 1. Not coming from there; 2. Not going from here. 3. Establishing views based on the place of birth, divided into three parts: 1. Based on the lower realms; 2. Based on parents, etc.; 3. Based on non-thought, etc., divided into two parts: 1. Explanation, divided into three parts: 1. Explaining non-thought; 2. Explaining non-form; 3. Explaining Nirvana (Nirvana). 2. Answering difficulties. 4. Based on increased pride; 5. Based on the essence and characteristics of all dharmas, divided into two parts: 1. Question; 2. Answer, further divided into two parts: 1. Based on profound sutras; 2. Based on established dharma characteristics. 2. Widely refuting wrong views, divided into two parts: 1. Directly refuting; 2. Summarizing. The first section is divided into five subsections: 1. Refuting based on the principle of future reception after birth, divided into two parts: 1. Question; 2. Refutation, further divided into two parts: 1. Based on co-existence; 2. Based on no future reception. 2. Based on non-uncertainty.
理破分二。一問。二破分三。一依是父母破。二依非父母破。三明正義。三依有生處理破分二。一問。二破分二。一依有破。二依無破。四依增上慢理破分二。一問。二破分二。一依有破。二依無破。五依三種相破分二。一問。二破分二。一依有。二依無。二明總結分五。如論應知。
十四明妄計最勝論分二。一立彼宗。二廣破邪見 初文分四。一總標計人。二立彼宗見。三別簡計人。四明立論因由分二。一問。二答分二。一總答。二別答分二。一答教。二答理分二。一明造論因。二明立見理分二。一見具戒。二貪名利等 二廣破邪見分二。一正破。二總結。初文有三門分之。一依產生破分二。一問。二破分二。一依種類破二依婆羅門破。二例餘八法分八。一依作業破分二。一造作善不善。二三業不凈凈。二依受生破分三。一依現法。二依後生。三依三處現前。三依工巧業處破。四依增上破分四如論。五依顧錄破分二。一依給侍。二依老病等法。六依梵住破分二。一因。二果。七依修覺分破。八依證菩提破分三如論。三依戒聞等破分二。一問。二破分二。一依種類破。二依戒聞等破。二明總結分十如論應知。
十五明妄計清凈論分二。一立彼宗。二廣破邪見 初文分四。一總標計人。二立彼宗見分四。一
【現代漢語翻譯】 理破分為二：一、提問；二、破斥。破斥又分為三：一、依據父母破斥；二、依據非父母破斥；三、闡明正義。依據有生處理破斥分為二：一、提問；二、破斥。破斥又分為二：一、依據『有』破斥；二、依據『無』破斥。依據增上慢理破斥分為二：一、提問；二、破斥。破斥又分為二：一、依據『有』破斥；二、依據『無』破斥。依據三種相破斥分為二：一、提問；二、破斥。破斥又分為二：一、依據『有』；二、依據『無』。第二部分是總結，分為五點，如論中所述，應當知曉。
第十四部分，闡明妄計最勝論，分為二：一、樹立對方宗派；二、廣泛破斥邪見。首先是樹立對方宗派，分為四：一、總標妄計之人；二、樹立對方宗見；三、分別簡擇妄計之人；四、闡明立論的因由，分為二：一、提問；二、回答。回答又分為二：一、總回答；二、分別回答。分別回答又分為二：一、回答教義；二、回答道理。回答道理又分為二：一、闡明造論的因由；二、闡明立見的道理。立見的道理又分為二：一、見具戒；二、貪圖名利等。第二部分是廣泛破斥邪見，分為二：一、正式破斥；二、總結。正式破斥分為三門：一、依據產生破斥，分為二：一、提問；二、破斥。破斥又分為二：一、依據種類破斥；二、依據婆羅門破斥。二、以其餘八法為例，分為八：一、依據作業破斥，分為二：一、造作善與不善；二、三業清凈與不清凈。二、依據受生破斥，分為三：一、依據現法；二、依據後生；三、依據三處現前。三、依據工巧業處破斥。四、依據增上破斥，分為四點，如論中所述。五、依據顧錄破斥，分為二：一、依據給侍；二、依據老病等法。六、依據梵住破斥，分為二：一、因；二、果。七、依據修覺分破斥。八、依據證菩提破斥，分為三點，如論中所述。三、依據戒聞等破斥，分為二：一、提問；二、破斥。破斥又分為二：一、依據種類破斥；二、依據戒聞等破斥。第二部分是總結，分為十點，如論中所述，應當知曉。
第十五部分，闡明妄計清凈論，分為二：一、樹立對方宗派；二、廣泛破斥邪見。首先是樹立對方宗派，分為四：一、總標妄計之人；二、樹立對方宗見，分為四：一
【English Translation】 Division of refuting reasoning into two: 1. Question; 2. Refutation. Refutation is further divided into three: 1. Refutation based on parents; 2. Refutation based on non-parents; 3. Clarifying the correct meaning. Division of refutation based on the handling of arising into two: 1. Question; 2. Refutation. Refutation is further divided into two: 1. Refutation based on 'existence'; 2. Refutation based on 'non-existence'. Division of refutation based on the reasoning of increased arrogance into two: 1. Question; 2. Refutation. Refutation is further divided into two: 1. Refutation based on 'existence'; 2. Refutation based on 'non-existence'. Division of refutation based on the three characteristics into two: 1. Question; 2. Refutation. Refutation is further divided into two: 1. Based on 'existence'; 2. Based on 'non-existence'. The second part is the summary, divided into five points, as it should be known according to the treatise.
The fourteenth part, clarifying the theory of falsely assuming superiority, is divided into two: 1. Establishing the opponent's doctrine; 2. Broadly refuting wrong views. First is establishing the opponent's doctrine, divided into four: 1. Generally indicating the person of false assumption; 2. Establishing the opponent's view; 3. Separately selecting the person of false assumption; 4. Clarifying the reasons for establishing the theory, divided into two: 1. Question; 2. Answer. The answer is further divided into two: 1. General answer; 2. Separate answer. The separate answer is further divided into two: 1. Answering the teachings; 2. Answering the reasoning. Answering the reasoning is further divided into two: 1. Clarifying the reasons for creating the treatise; 2. Clarifying the reasoning for establishing the view. The reasoning for establishing the view is further divided into two: 1. Seeing the one possessing precepts (具戒); 2. Being greedy for fame and profit, etc. The second part is broadly refuting wrong views, divided into two: 1. Formal refutation; 2. Summary. The formal refutation is divided into three sections: 1. Refutation based on production, divided into two: 1. Question; 2. Refutation. Refutation is further divided into two: 1. Refutation based on type; 2. Refutation based on Brahmin (婆羅門). 2. Taking the remaining eight dharmas as examples, divided into eight: 1. Refutation based on action, divided into two: 1. Creating good and non-good; 2. Purity and impurity of the three karmas (三業). 2. Refutation based on birth, divided into three: 1. Based on the present dharma; 2. Based on future birth; 3. Based on the manifestation in the three places. 3. Refutation based on skillful activities. 4. Refutation based on increase, divided into four points, as described in the treatise. 5. Refutation based on care and record, divided into two: 1. Based on service; 2. Based on old age, sickness, etc. 6. Refutation based on Brahma-viharas (梵住), divided into two: 1. Cause; 2. Effect. 7. Refutation based on the limbs of enlightenment. 8. Refutation based on attaining Bodhi, divided into three points, as described in the treatise. 3. Refutation based on precepts, learning, etc., divided into two: 1. Question; 2. Refutation. Refutation is further divided into two: 1. Refutation based on type; 2. Refutation based on precepts, learning, etc. The second part is the summary, divided into ten points, as it should be known according to the treatise.
The fifteenth part, clarifying the theory of falsely assuming purity, is divided into two: 1. Establishing the opponent's doctrine; 2. Broadly refuting wrong views. First is establishing the opponent's doctrine, divided into four: 1. Generally indicating the person of false assumption; 2. Establishing the opponent's view, divided into four: 1.
依我解脫立見分二。一標。二釋。二依四靜慮立見分二。一標。二釋。三依沐浴立見分二。一標。二釋分二。一依孫陀利迦河。二例餘四河。四依諸戒立見分七。如論應知。三別簡計人分四如論。四明立論因由分二。一問二答分二。一總答。二別答分二。一答教。二答理分二。一明立論因。二立理分二。一依得諸縱任。二依自苦其身份二。一正義。二喻顯 二廣破邪見分二。一正破。二總結。初文分四。一依離欲不離欲破分二。一依五妙欲破分二。一問。二破分二。一依已離欲。二依未離欲。二依四靜慮破分二。一問。二破分二。一依離。二依未離。二依內外破分二。一問。二破分二。一依內。二依外。三依凈不凈破分二。一問。二破分二。一依凈。二依不凈。四依邪正破分二。一問。二破分二。一依邪。二依正。二明總結分四。如論應知。
十六明妄計吉祥論分二。一立彼宗。二廣破邪見 初文分四。一總標計人。二立彼宗見分四。一違。二順。三供養等。四明供具。三別簡計人。四明立論因由分二。一問。二答分二。一總答。二別答分二。一答教。二答理分二。一明造論因。二立理分二。一明因。二明傳說分四。一明往問。二顯彼無知三立彼妄計。四明宣說 廣破邪見分二。一正破。二總結。初文分二。一
【現代漢語翻譯】 現代漢語譯本： 依我解脫立見分二：一、標宗；二、解釋。 二、依四靜慮立見分二：一、標宗；二、解釋。 三、依沐浴立見分二：一、標宗；二、解釋。解釋又分二：一、依孫陀利迦河（Sundarika River）；二、例舉其餘四河。 四、依諸戒立見分七：如《論》中應知。 三、別簡計人分四，如《論》中。 四、明立論因由分二：一、問；二、答。答又分二：一、總答；二、別答。別答又分二：一、答教；二、答理。答理又分二：一、明立論因；二、立理。立理又分二：一、依得諸縱任；二、依自苦其身。自苦其身又分二：一、正義；二、喻顯。 二、廣破邪見分二：一、正破；二、總結。初文分四：一、依離欲不離欲破分二：一、依五妙欲破分二：一、問；二、破。破又分二：一、依已離欲；二、依未離欲。二、依四靜慮破分二：一、問；二、破。破又分二：一、依離；二、依未離。二、依內外破分二：一、問；二、破。破又分二：一、依內；二、依外。三、依凈不凈破分二：一、問；二、破。破又分二：一、依凈；二、依不凈。四、依邪正破分二：一、問；二、破。破又分二：一、依邪；二、依正。 二、明總結分四，如《論》中應知。 十六、明妄計吉祥論分二：一、立彼宗；二、廣破邪見。 初文分四：一、總標計人；二、立彼宗見分四：一、違；二、順；三、供養等；四、明供具。三、別簡計人；四、明立論因由分二：一、問；二、答。答又分二：一、總答；二、別答。別答又分二：一、答教；二、答理。答理又分二：一、明造論因；二、立理。立理又分二：一、明因；二、明傳說。傳說又分四：一、明往問；二、顯彼無知；三、立彼妄計；四、明宣說。 廣破邪見分二：一、正破；二、總結。初文分二：一、正破；二、總結。
【English Translation】 English version: Establishing views based on my liberation is divided into two parts: 1. Identifying the subject; 2. Explanation. 2. Establishing views based on the four Dhyanas (meditative absorptions) is divided into two parts: 1. Identifying the subject; 2. Explanation. 3. Establishing views based on bathing is divided into two parts: 1. Identifying the subject; 2. Explanation. The explanation is further divided into two parts: 1. Based on the Sundarika River (Sundarika River); 2. Examples of the other four rivers. 4. Establishing views based on various precepts is divided into seven parts: as should be known from the Treatise. 3. Differentiating those who hold views is divided into four parts, as in the Treatise. 4. Explaining the reasons for establishing the arguments is divided into two parts: 1. Question; 2. Answer. The answer is further divided into two parts: 1. General answer; 2. Specific answer. The specific answer is further divided into two parts: 1. Answering based on teachings; 2. Answering based on reason. Answering based on reason is further divided into two parts: 1. Explaining the reason for establishing the argument; 2. Establishing the argument. Establishing the argument is further divided into two parts: 1. Based on obtaining various indulgences; 2. Based on self-mortification. Self-mortification is further divided into two parts: 1. Correct meaning; 2. Illustrative analogy. 2. Broadly refuting wrong views is divided into two parts: 1. Direct refutation; 2. Summary. The initial text is divided into four parts: 1. Refutation based on detachment from desire and non-detachment from desire is divided into two parts: 1. Refutation based on the five sensual pleasures is divided into two parts: 1. Question; 2. Refutation. The refutation is further divided into two parts: 1. Based on having already detached from desire; 2. Based on not yet detached from desire. 2. Refutation based on the four Dhyanas is divided into two parts: 1. Question; 2. Refutation. The refutation is further divided into two parts: 1. Based on detachment; 2. Based on non-detachment. 2. Refutation based on internal and external is divided into two parts: 1. Question; 2. Refutation. The refutation is further divided into two parts: 1. Based on internal; 2. Based on external. 3. Refutation based on pure and impure is divided into two parts: 1. Question; 2. Refutation. The refutation is further divided into two parts: 1. Based on pure; 2. Based on impure. 4. Refutation based on wrong and right is divided into two parts: 1. Question; 2. Refutation. The refutation is further divided into two parts: 1. Based on wrong; 2. Based on right. 2. Explaining the summary is divided into four parts, as should be known from the Treatise. Sixteen, explaining the treatise on falsely assuming auspiciousness is divided into two parts: 1. Establishing their doctrine; 2. Broadly refuting wrong views. The initial text is divided into four parts: 1. Generally identifying those who hold views; 2. Establishing their doctrinal views is divided into four parts: 1. Contradiction; 2. Accordance; 3. Offerings, etc.; 4. Explaining the offerings. 3. Specifically differentiating those who hold views; 4. Explaining the reasons for establishing the arguments is divided into two parts: 1. Question; 2. Answer. The answer is further divided into two parts: 1. General answer; 2. Specific answer. The specific answer is further divided into two parts: 1. Answering based on teachings; 2. Answering based on reason. Answering based on reason is further divided into two parts: 1. Explaining the reason for composing the treatise; 2. Establishing the argument. Establishing the argument is further divided into two parts: 1. Explaining the cause; 2. Explaining the tradition. The tradition is further divided into four parts: 1. Explaining the initial question; 2. Revealing their ignorance; 3. Establishing their false assumptions; 4. Explaining the proclamation. Broadly refuting wrong views is divided into two parts: 1. Direct refutation; 2. Summary. The initial text is divided into two parts: 1. Direct refutation; 2. Summary.
問。二破分二。一依日月等破。二依業破。二明總結分二。如論應知。
大門第三總結分二。一依二門。二依正理 二廣釋中大門第五明離染等起分二。一明所治法。謂三雜染。二明能治法謂六現觀。初文分二。一總標分二。一總問總答。二別問別答。二別釋分三。一釋煩惱雜染。二釋業雜染。三釋生雜染。
初釋煩惱雜染分二。一略釋分三。一問。二頌答。三解釋。二廣解分九。一自性。二分別。三因。四位。五門。六上品。七顛倒攝。八差別。九過失 初文分三。一標。二釋分二。一因。二果。三結 二釋煩惱分別分二。一標。二釋分五。一立異門分十一。一依離染。二依所斷。三依界。四依記無記。五依見修所斷。六依根本。七依隨眠。八依煩惱異門。九依結。十依見煩惱。十一依十二諦。二釋十二諦分二。一問。二答分二。一依染品二諦立。二依凈品遍智果二諦立分三。一欲。二色。三無色。三依界配煩惱分三。一欲界。二色界。三無色界四依界明對治分二。一明對治分三。一欲界。二色界。三無色界。二例余障。五釋十煩惱義分十。如論應知 三釋煩惱因分四。一標。二列名。三明起因。四解釋分六。如論應知 四釋煩惱位分三。一標。二列名。三明隨眠因 五釋煩惱門分二。一依二門。二依
【現代漢語翻譯】 問：二破分二：一、依日月等破；二、依業破。二、明總結分二：如論應知。
大門第三，總結分二：一、依二門；二、依正理。二、廣釋中大門第五，明離染等起分二：一、明所治法，謂三雜染；二、明能治法，謂六現觀。初文分二：一、總標分二：一、總問總答；二、別問別答。二、別釋分三：一、釋煩惱雜染；二、釋業雜染；三、釋生雜染。
初釋煩惱雜染分二：一、略釋分三：一、問；二、頌答；三、解釋。二、廣解分九：一、自性；二、分別；三、因；四、位；五、門；六、上品；七、顛倒攝；八、差別；九、過失。初文分三：一、標；二、釋分二：一、因；二、果；三、結。二、釋煩惱分別分二：一、標；二、釋分五：一、立異門分十一：一、依離染；二、依所斷；三、依界；四、依記無記；五、依見修所斷；六、依根本；七、依隨眠；八、依煩惱異門；九、依結；十、依見煩惱；十一、依十二諦（satya，真理）。二、釋十二諦分二：一、問；二、答分二：一、依染品二諦立；二、依凈品遍智果二諦立分三：一、欲（kāma，慾望）；二、色（rūpa，物質）；三、無色（arūpa，非物質）。三、依界配煩惱分三：一、欲界（kāmadhātu，慾望界）；二、；三、無。四、依界明對治分二：一、明對治分三：一、欲界；二、；三、無。二、例余障。五、釋十煩惱義分十：如論應知。三、釋煩惱因分四：一、標；二、列名；三、明起因；四、解釋分六：如論應知。四、釋煩惱位分三：一、標；二、列名；三、明隨眠因。五、釋煩惱門分二：一、依二門；二、依
【English Translation】 Question: The two divisions of destruction are two: first, destruction based on the sun, moon, etc.; second, destruction based on karma (karma). The two divisions of clarifying the conclusion are two: as the treatise should be known.
The third major section, the conclusion, is divided into two: first, based on the two doors; second, based on correct reasoning. The fifth major section in the extensive explanation, clarifying the arising of detachment, is divided into two: first, clarifying the objects to be treated, namely the three contaminations; second, clarifying the means of treatment, namely the six direct perceptions (abhijñā). The initial text is divided into two: first, a general introduction divided into two: first, a general question and answer; second, specific questions and answers. Second, specific explanations divided into three: first, explaining the contamination of afflictions (kleśa); second, explaining the contamination of karma; third, explaining the contamination of birth.
The initial explanation of the contamination of afflictions is divided into two: first, a brief explanation divided into three: first, a question; second, an answer in verse; third, an explanation. Second, an extensive explanation divided into nine: first, nature; second, distinctions; third, cause; fourth, stage; fifth, door; sixth, superior; seventh, included in inversions; eighth, differences; ninth, faults. The initial text is divided into three: first, introduction; second, explanation divided into two: first, cause; second, effect; third, conclusion. The second explanation of the distinctions of afflictions is divided into two: first, introduction; second, explanation divided into five: first, establishing different doors divided into eleven: first, based on detachment; second, based on what is to be severed; third, based on realm; fourth, based on marked and unmarked; fifth, based on what is severed by seeing and cultivation; sixth, based on root; seventh, based on latent tendencies (anuśaya); eighth, based on different aspects of afflictions; ninth, based on fetters (saṃyojana); tenth, based on afflictions of view; eleventh, based on the twelve truths (satya). Second, explaining the twelve truths divided into two: first, a question; second, an answer divided into two: first, establishing based on the two truths of the contaminated category; second, establishing based on the two truths of the pure category, the fruit of pervasive wisdom divided into three: first, desire (kāma); second, form (rūpa); third, formless (arūpa). Third, allocating afflictions based on realm divided into three: first, the desire realm (kāmadhātu); second, ; third, without . Fourth, clarifying the antidotes based on realm divided into two: first, clarifying the antidotes divided into three: first, the desire realm; second, ; third, without . Second, exemplifying other obstructions. Fifth, explaining the meaning of the ten afflictions divided into ten: as the treatise should be known. Third, explaining the cause of afflictions divided into four: first, introduction; second, listing names; third, clarifying the cause of arising; fourth, explanation divided into six: as the treatise should be known. Fourth, explaining the stage of afflictions divided into three: first, introduction; second, listing names; third, clarifying the cause of latent tendencies. Fifth, explaining the door of afflictions divided into two: first, based on the two doors; second, based on
七門。初文分三。一標。二列名。三解釋分二。一釋纏門分二。一標。二釋分五如論。二釋隨眠門分二。一問。二答分二。一能作所依。二能生苦。二依七門分二。一標。二釋分七如論 六釋煩惱上品相分五。一問。二答。三標。四列名。五解釋分六。如論應知 七釋煩惱顛倒攝分三。一標。二列名。三解釋分三。一明三倒。二攝煩惱。三釋四倒 八釋煩惱差別分四。一總標。二列名。三訓釋名義。四辨體。如論應知 九釋煩惱過患分三。一標。二釋分二十一。如論應知 三結。
二別釋中第二釋業雜染分二。一略釋分三。一問。二頌答。三長行解釋。二廣解分九。一自性。二分別。三因。四位。五門。六上品。七顛倒。八差別。九過患 初釋業自性分三。一問。二答。三結 二釋業分別分二。一問。二答分二。一略答。二廣答。初文分三。一標。二列名。三解釋分二。一標。二釋。二廣答分二。一依人建立。二依法相建立。初依人差別建立分二。一明不善人。二明善人。初不善人分十。如論應知。二善人分二。一翻上。二釋差別分二。一標。二釋分二。一釋離邪行中差別立句分三。一標。二釋分三。一時凈。二他信凈。三正行凈。三略義。二釋離妄語中差別立句分二。一釋不同句。二明略義。二依法相差別建
【現代漢語翻譯】 現代漢語譯本 七門。初文分為三部分。一、標示。二、列出名稱。三、解釋。其中解釋又分為二部分。一、解釋纏門，又分為二部分。一、標示。二、解釋，分為五點，如論中所述。二、解釋隨眠門，分為二部分。一、提問。二、回答，分為二部分。一、能作為所依。二、能產生痛苦。二、依據七門，分為二部分。一、標示。二、解釋，分為七點，如論中所述。六、解釋煩惱上品相，分為五部分。一、提問。二、回答。三、標示。四、列出名稱。五、解釋，分為六點，如論中所述，應當知曉。七、解釋煩惱顛倒攝，分為三部分。一、標示。二、列出名稱。三、解釋，分為三點。一、闡明三倒（指見倒、思倒、煩惱倒）。二、攝取煩惱。三、解釋四倒（常、樂、我、凈四種顛倒）。八、解釋煩惱差別，分為四部分。一、總標。二、列出名稱。三、訓釋名義。四、辨別體性。如論中所述，應當知曉。九、解釋煩惱過患，分為三部分。一、標示。二、解釋，分為二十一點，如論中所述，應當知曉。三、總結。
二、別釋中，第二部分解釋業雜染，分為二部分。一、略釋，分為三部分。一、提問。二、以頌回答。三、長行解釋。二、廣解，分為九部分。一、自性。二、分別。三、因。四、位。五、門。六、上品。七、顛倒。八、差別。九、過患。首先解釋業的自性，分為三部分。一、提問。二、回答。三、總結。二、解釋業的分別，分為二部分。一、提問。二、回答，分為二部分。一、略答。二、廣答。初文分為三部分。一、標示。二、列出名稱。三、解釋，分為二部分。一、標示。二、解釋。二、廣答，分為二部分。一、依據人建立。二、依據法相建立。首先依據人的差別建立，分為二部分。一、闡明不善人。二、闡明善人。首先不善人，分為十點，如論中所述，應當知曉。二、善人，分為二部分。一、與上述相反。二、解釋差別，分為二部分。一、標示。二、解釋，分為二部分。一、解釋離邪行中的差別立句，分為三部分。一、標示。二、解釋，分為三點。一、時凈。二、他信凈。三、正行凈。三、簡略含義。二、解釋離妄語中的差別立句，分為二部分。一、解釋不同句。二、闡明簡略含義。二、依據法相差別建立
【English Translation】 English version Seven Gates. The initial text is divided into three parts: 1. Indication; 2. Listing names; 3. Explanation. The explanation is further divided into two parts: 1. Explaining the 'Entanglement Gate', which is divided into two parts: 1. Indication; 2. Explanation, divided into five points as discussed in the treatise. 2. Explaining the 'Latent Tendencies Gate', divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. That which can act as a basis; 2. That which can generate suffering. 2. Based on the Seven Gates, divided into two parts: 1. Indication; 2. Explanation, divided into seven points as discussed in the treatise. 6. Explaining the characteristics of 'Superior Defilements', divided into five parts: 1. Question; 2. Answer; 3. Indication; 4. Listing names; 5. Explanation, divided into six points, as discussed in the treatise, it should be known. 7. Explaining the 'Inverted Perceptions' that encompass defilements, divided into three parts: 1. Indication; 2. Listing names; 3. Explanation, divided into three points: 1. Clarifying the three inversions (referring to the inversions of view, thought, and defilement); 2. Encompassing defilements; 3. Explaining the four inversions (the four types of inverted perceptions: permanence, pleasure, self, and purity). 8. Explaining the differences in defilements, divided into four parts: 1. General indication; 2. Listing names; 3. Explaining the meaning of the terms; 4. Distinguishing the nature. As discussed in the treatise, it should be known. 9. Explaining the faults of defilements, divided into three parts: 1. Indication; 2. Explanation, divided into twenty-one points, as discussed in the treatise, it should be known. 3. Conclusion.
- In the separate explanations, the second part explains the 'Karmic Impurities', divided into two parts: 1. Brief explanation, divided into three parts: 1. Question; 2. Answering with verses; 3. Extended explanation in prose. 2. Detailed explanation, divided into nine parts: 1. Nature; 2. Distinctions; 3. Cause; 4. Stage; 5. Gate; 6. Superior; 7. Inversions; 8. Differences; 9. Faults. First, explaining the nature of karma, divided into three parts: 1. Question; 2. Answer; 3. Conclusion. 2. Explaining the distinctions of karma, divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Brief answer; 2. Detailed answer. The initial text is divided into three parts: 1. Indication; 2. Listing names; 3. Explanation, divided into two parts: 1. Indication; 2. Explanation. 2. Detailed answer, divided into two parts: 1. Establishing based on people; 2. Establishing based on the characteristics of phenomena. First, establishing based on the differences in people, divided into two parts: 1. Clarifying the unwholesome person; 2. Clarifying the wholesome person. First, the unwholesome person, divided into ten points, as discussed in the treatise, it should be known. 2. The wholesome person, divided into two parts: 1. Reversing the above; 2. Explaining the differences, divided into two parts: 1. Indication; 2. Explanation, divided into two parts: 1. Explaining the establishment of sentences in the distinction of 'abstaining from wrong conduct', divided into three parts: 1. Indication; 2. Explanation, divided into three points: 1. Purity of time; 2. Purity of others' faith; 3. Purity of right conduct. 3. Brief meaning. 2. Explaining the establishment of sentences in the distinction of 'abstaining from false speech', divided into two parts: 1. Explaining the different sentences; 2. Clarifying the brief meaning. 2. Establishing based on the differences in the characteristics of phenomena.
立分二。一總標。二解釋分二。一明不善法分十。如論應知。二明善法分四。一問。二答分二。一明不殺。二例余。三明差別分二。一明不與取。二例余。四明攝略義分二。一明攝。二明開合 三釋業因分三。一問。二略答。三列名 四釋業位分四。一問。二略答。三列名。四解釋分二。一配善不善六業生處。二釋耎等五業分二。一不善。二善 五釋業門分三。一問。二略答。三廣解分二。一明與果門。二明損益門。初文分三。一標。二列名。三解釋分五。一釋異熟果分三。一明殺生。二例餘九業。三結。二釋等流果分三。一標。二釋分十如論。三結。三釋增上果分三。一標。二釋分十如論。三例善業。四釋現法果分三。一標。二列名。三解釋分二。一依欲解。二依事。初文分三。一標。二列名。三廣解分八。一明有顧欲解分二。一標。二釋。二明無顧欲解分二。一標。二釋。三明損惱欲解分二。一標。二釋。四明慈悲欲解分二。一標。二釋。五明憎害欲解分二。一標。二釋。六明凈信欲解分二。一標。二釋。七明棄恩欲解分二。一標。二釋。八明知恩欲解分二。一標。二釋。第二依事解釋分二。一依不善分三。一總標。二釋分二。一明無間分五如論。二明無間同分分二。一標。二釋分五如論。三結。二依善分二。一
【現代漢語翻譯】 現代漢語譯本： （將業）分為兩部分。第一部分是總標，第二部分是解釋，又分為兩部分。第一部分闡明不善法，分為十個方面，如論中所述應知。第二部分闡明善法，分為四個方面。第一是提問，第二是回答，回答又分為兩部分。第一是闡明不殺生，第二是其餘的類推。第三是闡明差別，分為兩部分。第一是闡明不與取（未經允許取走財物），第二是其餘的類推。第四是闡明攝略義，分為兩部分。第一是闡明攝，第二是闡明開合。 第三，解釋業因，分為三個方面。第一是提問，第二是簡略回答，第三是列舉名稱。 第四，解釋業位，分為四個方面。第一是提問，第二是簡略回答，第三是列舉名稱，第四是解釋，分為兩部分。第一是配善不善六業的生處，第二是解釋軟等五業，分為兩部分。第一是不善業，第二是善業。 第五，解釋業門，分為三個方面。第一是提問，第二是簡略回答，第三是詳細解釋，分為兩部分。第一是闡明與果門，第二是闡明損益門。首先闡述與果門，分為三個方面。第一是標示，第二是列舉名稱，第三是解釋，分為五個方面。第一是解釋異熟果，分為三個方面。第一是闡明殺生，第二是其餘九業類推，第三是總結。第二是解釋等流果，分為三個方面。第一是標示，第二是解釋，分為十個方面，如論中所述。第三是總結。第三是解釋增上果，分為三個方面。第一是標示，第二是解釋，分為十個方面，如論中所述。第三是善業類推。第四是解釋現法果，分為三個方面。第一是標示，第二是列舉名稱，第三是解釋，分為兩部分。第一是依欲解，第二是依事。 首先闡述依欲解，分為三個方面。第一是標示，第二是列舉名稱，第三是詳細解釋，分為八個方面。第一是闡明有顧欲解，分為兩部分。第一是標示，第二是解釋。第二是闡明無顧欲解，分為兩部分。第一是標示，第二是解釋。第三是闡明損惱欲解，分為兩部分。第一是標示，第二是解釋。第四是闡明慈悲欲解，分為兩部分。第一是標示，第二是解釋。第五是闡明憎害欲解，分為兩部分。第一是標示，第二是解釋。第六是闡明凈信欲解，分為兩部分。第一是標示，第二是解釋。第七是闡明棄恩欲解，分為兩部分。第一是標示，第二是解釋。第八是闡明知恩欲解，分為兩部分。第一是標示，第二是解釋。 第二，依事解釋，分為兩部分。第一是依不善業，分為三個方面。第一是總標，第二是解釋，分為兩部分。第一是闡明無間（立即產生果報），分為五個方面，如論中所述。第二是闡明無間同分，分為兩部分。第一是標示，第二是解釋，分為五個方面，如論中所述。第三是總結。第二是依善業，分為兩部分。第一是...
【English Translation】 English version: Dividing into two. First, the general indication. Second, the explanation, divided into two. First, clarifying unwholesome dharmas, divided into ten aspects, as it should be known according to the treatise. Second, clarifying wholesome dharmas, divided into four aspects. First, a question. Second, an answer, divided into two. First, clarifying non-killing. Second, the rest are analogous. Third, clarifying the differences, divided into two. First, clarifying not taking what is not given (Adinnadana). Second, the rest are analogous. Fourth, clarifying the meaning of summarization, divided into two. First, clarifying summarization. Second, clarifying opening and closing. Third, explaining the causes of karma, divided into three aspects. First, a question. Second, a brief answer. Third, listing the names. Fourth, explaining the positions of karma, divided into four aspects. First, a question. Second, a brief answer. Third, listing the names. Fourth, explaining, divided into two. First, matching the six wholesome and unwholesome karmas with their places of rebirth. Second, explaining the five karmas such as 'soft', divided into two. First, unwholesome. Second, wholesome. Fifth, explaining the gates of karma, divided into three aspects. First, a question. Second, a brief answer. Third, a detailed explanation, divided into two. First, clarifying the gate of giving results. Second, clarifying the gate of harm and benefit. First, discussing the gate of giving results, divided into three aspects. First, indication. Second, listing the names. Third, explanation, divided into five aspects. First, explaining the Vipaka-phala (result of maturation), divided into three aspects. First, clarifying killing. Second, the other nine karmas are analogous. Third, conclusion. Second, explaining the Nisyanda-phala (result of outflow), divided into three aspects. First, indication. Second, explanation, divided into ten aspects as in the treatise. Third, conclusion. Third, explaining the Adhipati-phala (result of dominance), divided into three aspects. First, indication. Second, explanation, divided into ten aspects as in the treatise. Third, wholesome karmas are analogous. Fourth, explaining the Purusakara-phala (result of present action), divided into three aspects. First, indication. Second, listing the names. Third, explanation, divided into two parts. First, based on volitional understanding. Second, based on events. First, explaining based on volitional understanding, divided into three aspects. First, indication. Second, listing the names. Third, detailed explanation, divided into eight aspects. First, clarifying volitional understanding with regard, divided into two parts. First, indication. Second, explanation. Second, clarifying volitional understanding without regard, divided into two parts. First, indication. Second, explanation. Third, clarifying volitional understanding of harming, divided into two parts. First, indication. Second, explanation. Fourth, clarifying volitional understanding of loving-kindness, divided into two parts. First, indication. Second, explanation. Fifth, clarifying volitional understanding of hatred, divided into two parts. First, indication. Second, explanation. Sixth, clarifying volitional understanding of pure faith, divided into two parts. First, indication. Second, explanation. Seventh, clarifying volitional understanding of abandoning kindness, divided into two parts. First, indication. Second, explanation. Eighth, clarifying volitional understanding of knowing kindness, divided into two parts. First, indication. Second, explanation. Second, explaining based on events, divided into two parts. First, based on unwholesome karma, divided into three aspects. First, general indication. Second, explanation, divided into two parts. First, clarifying Anantariya-karma (karma with immediate result), divided into five aspects as in the treatise. Second, clarifying Anantariya-sabhaga (similar karma with immediate result), divided into two parts. First, indication. Second, explanation, divided into five aspects as in the treatise. Third, conclusion. Second, based on wholesome karma, divided into two parts. First,...
總標。二釋分二。一依利益分三。一依恩田分二。一母。二父。二依德田分二。一依慈定。二例餘四德。三依尊田分二。一依佛。二依學無學。二依損害。五釋與他增上果分三。一標。二釋分二。一依佛。二例余分三。一輪王。二慈定。三大悲菩薩。三結。第二明損益門分二。一總標。二別解釋分二。一明損分三。一標。二問三答分八如論。二明利益 六釋業增上分四。一問。二略答。三列名。四解釋分六。一釋加行分二。一標。二釋分二。一不善。二善。二釋串習分二。一標。二釋。三釋自性分二。一標。二釋分二。一依十不善分八如論。二依施等分三如論。四釋事分二。一標。二釋。五釋所治類分二。一標。二釋。六釋所治損害分二。一標。二釋 七釋業顛倒分四。一問。二略答。三列名。四解釋分三。一釋作用顛倒分三。一標。二釋。三明差別分二。一依殺業分二。一有情。二無情。二例業道。二釋執受顛倒分二。一標。二釋分二。一依施等立見分二。一明執受顛倒因。二立彼執分二。一依殺業。二例余。二依梵天等立見分二。一標。二釋分二。一依殺業。二例餘業道。三釋喜樂顛倒分二。一標。二釋 八釋業差別分三。一問。二略答列名。三解釋分有四十九。如論應知。此四十九業中。前四十一是有漏業。八
【現代漢語翻譯】 總標。二釋分二：首先是總的標示，然後是解釋，解釋分為兩個部分。 一、依利益分三：第一部分是依據利益來分，分為三個方面。 1. 依恩田分二：第一方面是依據恩田來分，分為兩個部分： (1) 母（母親）：第一個是母親。 (2) 父（父親）：第二個是父親。 2. 依德田分二：第二方面是依據德田來分，分為兩個部分： (1) 依慈定（慈心禪定）：第一個是依據慈心禪定。 (2) 例餘四德：第二個是其餘四種功德的例子。 3. 依尊田分二：第三方面是依據尊田來分，分為兩個部分： (1) 依佛（佛陀）：第一個是依據佛陀。 (2) 依學無學（有學和無學）：第二個是依據有學和無學。 二、依損害：第二部分是依據損害。 五、釋與他增上果分三：解釋給予他人增上果，分為三個部分： 1. 標：首先是標示。 2. 釋分二：然後是解釋，解釋分為兩個部分： (1) 依佛（佛陀）：第一個是依據佛陀。 (2) 例余分三：第二個是其餘的例子，分為三個部分： (a) 輪王（轉輪聖王）：第一個是轉輪聖王。 (b) 慈定（慈心禪定）：第二個是慈心禪定。 (c) 大悲菩薩（具有大悲心的菩薩）：第三個是大悲菩薩。 3. 結：最後是總結。 第二明損益門分二：第二部分是說明損害和利益的方面，分為兩個部分： 一、總標：首先是總的標示。 二、別解釋分二：然後是分別解釋，分為兩個部分： (1) 明損分三：第一部分是說明損害，分為三個部分： (a) 標：首先是標示。 (b) 問三答分八如論：然後是提問和回答，三個問題，八個回答，如同論中所說。 (2) 明利益：第二部分是說明利益。 六、釋業增上分四：解釋業的增上，分為四個部分： 1. 問：首先是提問。 2. 略答：然後是簡略回答。 3. 列名：然後是列出名稱。 4. 解釋分六：然後是解釋，分為六個部分： (1) 釋加行分二：解釋加行，分為兩個部分： (a) 標：首先是標示。 (b) 釋分二：然後是解釋，分為兩個部分： (i) 不善：第一個是不善。 (ii) 善：第二個是善。 (2) 釋串習分二：解釋串習，分為兩個部分： (a) 標：首先是標示。 (b) 釋：然後是解釋。 (3) 釋自性分二：解釋自性，分為兩個部分： (a) 標：首先是標示。 (b) 釋分二：然後是解釋，分為兩個部分： (i) 依十不善分八如論：第一個是依據十不善業，分為八個部分，如同論中所說。 (ii) 依施等分三如論：第二個是依據佈施等，分為三個部分，如同論中所說。 (4) 釋事分二：解釋事，分為兩個部分： (a) 標：首先是標示。 (b) 釋：然後是解釋。 (5) 釋所治類分二：解釋所要對治的類別，分為兩個部分： (a) 標：首先是標示。 (b) 釋：然後是解釋。 (6) 釋所治損害分二：解釋所要對治的損害，分為兩個部分： (a) 標：首先是標示。 (b) 釋：然後是解釋。 七、釋業顛倒分四：解釋業的顛倒，分為四個部分： 1. 問：首先是提問。 2. 略答：然後是簡略回答。 3. 列名：然後是列出名稱。 4. 解釋分三：然後是解釋，分為三個部分： (1) 釋作用顛倒分三：解釋作用顛倒，分為三個部分： (a) 標：首先是標示。 (b) 釋：然後是解釋。 (c) 明差別分二：說明差別，分為兩個部分： (i) 依殺業分二：第一個是依據殺業，分為兩個部分： (A) 有情（有情眾生）：第一個是有情眾生。 (B) 無情（無情物）：第二個是無情物。 (ii) 例業道：第二個是業道的例子。 (2) 釋執受顛倒分二：解釋執受顛倒，分為兩個部分： (a) 標：首先是標示。 (b) 釋分二：然後是解釋，分為兩個部分： (i) 依施等立見分二：第一個是依據佈施等建立見解，分為兩個部分： (A) 明執受顛倒因：說明執受顛倒的原因。 (B) 立彼執分二：建立他們的執著，分為兩個部分： (I) 依殺業：依據殺業。 (II) 例余：其餘的例子。 (ii) 依梵天等立見分二：第二個是依據梵天等建立見解，分為兩個部分： (A) 標：首先是標示。 (B) 釋分二：然後是解釋，分為兩個部分： (I) 依殺業：依據殺業。 (II) 例餘業道：其餘業道的例子。 (3) 釋喜樂顛倒分二：解釋喜樂顛倒，分為兩個部分： (a) 標：首先是標示。 (b) 釋：然後是解釋。 八、釋業差別分三：解釋業的差別，分為三個部分： 1. 問：首先是提問。 2. 略答列名：然後是簡略回答並列出名稱。 3. 解釋分有四十九：然後是解釋，分為四十九個部分。 如論應知：如同論中所說，應該知道。 此四十九業中：在這四十九種業中。 前四十一是有漏業：前面的四十一種是有漏業。 八
【English Translation】 General outline. Second, explanation, divided into two parts: First is the general indication, then the explanation, which is divided into two parts. 1. According to benefits, divided into three: The first part is divided according to benefits, into three aspects. (1) According to the field of gratitude, divided into two: The first aspect is divided according to the field of gratitude, into two parts: (a) Mother: The first is the mother. (b) Father: The second is the father. (2) According to the field of virtue, divided into two: The second aspect is divided according to the field of virtue, into two parts: (a) According to loving-kindness concentration: The first is according to loving-kindness concentration. (b) Examples of the other four virtues: The second is examples of the other four virtues. (3) According to the field of respect, divided into two: The third aspect is divided according to the field of respect, into two parts: (a) According to the Buddha: The first is according to the Buddha. (b) According to those in training and those beyond training: The second is according to those in training and those beyond training (Aryas). 2. According to harm: The second part is according to harm. 5. Explanation of the superior result given to others, divided into three: Explaining the superior result given to others, divided into three parts: 1. Indication: First is the indication. 2. Explanation, divided into two: Then the explanation, which is divided into two parts: (1) According to the Buddha: The first is according to the Buddha. (2) Examples of the rest, divided into three: The second is examples of the rest, divided into three parts: (a) Wheel-turning King (Chakravartin): The first is the Wheel-turning King. (b) Loving-kindness concentration: The second is loving-kindness concentration. (c) Great Compassion Bodhisattva: The third is the Great Compassion Bodhisattva. 3. Conclusion: Finally, the conclusion. Second, explaining the aspect of harm and benefit, divided into two: The second part is explaining the aspect of harm and benefit, divided into two parts: 1. General indication: First is the general indication. 2. Separate explanation, divided into two: Then the separate explanation, divided into two parts: (1) Explaining harm, divided into three: The first part is explaining harm, divided into three parts: (a) Indication: First is the indication. (b) Three questions and eight answers, as in the treatise: Then the questions and answers, three questions, eight answers, as stated in the treatise. (2) Explaining benefit: The second part is explaining benefit. 6. Explanation of the increase of karma, divided into four: Explaining the increase of karma, divided into four parts: 1. Question: First is the question. 2. Brief answer: Then the brief answer. 3. Listing names: Then listing the names. 4. Explanation, divided into six: Then the explanation, divided into six parts: (1) Explanation of effort, divided into two: Explaining effort, divided into two parts: (a) Indication: First is the indication. (b) Explanation, divided into two: Then the explanation, divided into two parts: (i) Unwholesome: The first is unwholesome. (ii) Wholesome: The second is wholesome. (2) Explanation of habituation, divided into two: Explaining habituation, divided into two parts: (a) Indication: First is the indication. (b) Explanation: Then the explanation. (3) Explanation of self-nature, divided into two: Explaining self-nature, divided into two parts: (a) Indication: First is the indication. (b) Explanation, divided into two: Then the explanation, divided into two parts: (i) According to the ten unwholesome actions, divided into eight, as in the treatise: The first is according to the ten unwholesome actions, divided into eight parts, as stated in the treatise. (ii) According to giving, etc., divided into three, as in the treatise: The second is according to giving, etc., divided into three parts, as stated in the treatise. (4) Explanation of object, divided into two: Explaining the object, divided into two parts: (a) Indication: First is the indication. (b) Explanation: Then the explanation. (5) Explanation of the category to be overcome, divided into two: Explaining the category to be overcome, divided into two parts: (a) Indication: First is the indication. (b) Explanation: Then the explanation. (6) Explanation of the harm to be overcome, divided into two: Explaining the harm to be overcome, divided into two parts: (a) Indication: First is the indication. (b) Explanation: Then the explanation. 7. Explanation of the inversion of karma, divided into four: Explaining the inversion of karma, divided into four parts: 1. Question: First is the question. 2. Brief answer: Then the brief answer. 3. Listing names: Then listing the names. 4. Explanation, divided into three: Then the explanation, divided into three parts: (1) Explanation of the inversion of function, divided into three: Explaining the inversion of function, divided into three parts: (a) Indication: First is the indication. (b) Explanation: Then the explanation. (c) Explaining the difference, divided into two: Explaining the difference, divided into two parts: (i) According to the karma of killing, divided into two: The first is according to the karma of killing, divided into two parts: (A) Sentient beings: The first is sentient beings. (B) Non-sentient things: The second is non-sentient things. (ii) Examples of the paths of karma: The second is examples of the paths of karma. (2) Explanation of the inversion of clinging, divided into two: Explaining the inversion of clinging, divided into two parts: (a) Indication: First is the indication. (b) Explanation, divided into two: Then the explanation, divided into two parts: (i) Establishing views based on giving, etc., divided into two: The first is establishing views based on giving, etc., divided into two parts: (A) Explaining the cause of the inversion of clinging: Explaining the cause of the inversion of clinging. (B) Establishing their clinging, divided into two: Establishing their clinging, divided into two parts: (I) According to the karma of killing: According to the karma of killing. (II) Examples of the rest: Examples of the rest. (ii) Establishing views based on Brahma, etc., divided into two: The second is establishing views based on Brahma, etc., divided into two parts: (A) Indication: First is the indication. (B) Explanation, divided into two: Then the explanation, divided into two parts: (I) According to the karma of killing: According to the karma of killing. (II) Examples of the rest of the paths of karma: Examples of the rest of the paths of karma. (3) Explanation of the inversion of joy and pleasure, divided into two: Explaining the inversion of joy and pleasure, divided into two parts: (a) Indication: First is the indication. (b) Explanation: Then the explanation. 8. Explanation of the differences of karma, divided into three: Explaining the differences of karma, divided into three parts: 1. Question: First is the question. 2. Brief answer and listing names: Then the brief answer and listing the names. 3. Explanation, divided into forty-nine: Then the explanation, divided into forty-nine parts. As it should be known according to the treatise: As it is stated in the treatise, it should be known. Among these forty-nine karmas: Among these forty-nine kinds of karma. The first forty-one are karmas with outflows: The first forty-one are karmas with outflows. Eight
是無漏業 九釋業過患分三。一依七過。二依十過。三依五過。初文分四。一問。二略答。三列名。四解釋分七。如論應知。
二別釋中第三釋生雜染分四。一問。二略答。三列名。四廣解分四。一釋生差別。二釋生艱辛。三釋生不定。四釋生流轉 初文分三。一標。二列名。三解釋分五。一釋界差別分二。一標。二釋。二釋趣差別分二。一標。二釋。三釋處所差別分三。一標。二釋分三。一欲界。二色界。三無色界。三結。四釋勝生差別分二。一依黑白。二依三界。初文分二。一標。二釋分三。一依黑。二白。三非黑白。二依三界分三。一依欲界分三如論。二色界分三如論。三依無界分三如論。五釋自身世間分二。一標。二釋 第二釋生艱辛差別分三。一總標。二引經分三。一總答。二徴。三答所以分四。一依受生分二。一依傍生。二例人。二依喪失。三依財寶資生等。四依飲乳。三總結 第三釋生不定分二。一標。二引經分五。一依父母。二依受苦樂。三依受生處。四依不易可得。五依受身 第四釋生流轉分三。一總問總答分二。一問。二略答。二別問別答分二。一問。二以頌答。三廣解分十。一明緣起體。二明緣起門。三明緣起義。四明緣起差別。五明緣起次第。六明緣起釋詞。七明緣起性。八明緣起緣
【現代漢語翻譯】 現代漢語譯本： 是無漏業，九釋業過患分三：一依七過，二依十過，三依五過。初文分四：一問，二略答，三列名，四解釋分七，如論應知。
二別釋中第三釋生雜染分四：一問，二略答，三列名，四廣解分四：一釋生差別，二釋生艱辛，三釋生不定，四釋生流轉。初文分三：一標，二列名，三解釋分五：一釋界差別分二：一標，二釋。二釋趣差別分二：一標，二釋。三釋處所差別分三：一標，二釋分三：一欲界，二色界（Rūpadhātu，色界），三無色界（Arūpadhātu，無色界）。三結。四釋勝生差別分二：一依黑白，二依三界。初文分二：一標，二釋分三：一依黑，二白，三非黑白。二依三界分三：一依欲界分三如論，二色界分三如論，三依無色界分三如論。五釋自身世間分二：一標，二釋。第二釋生艱辛差別分三：一總標，二引經分三：一總答，二徴，三答所以分四：一依受生分二：一依傍生，二例人。二依喪失。三依財寶資生等。四依飲乳。三總結。第三釋生不定分二：一標，二引經分五：一依父母，二依受苦樂，三依受生處，四依不易可得，五依受身。第四釋生流轉分三：一總問總答分二：一問，二略答。二別問別答分二：一問，二以頌答。三廣解分十：一明緣起體，二明緣起門，三明緣起義，四明緣起差別，五明緣起次第，六明緣起釋詞，七明緣起性，八明緣起緣。
【English Translation】 English version: These are non-defiled karmas. The ninth section on explaining the faults of karma is divided into three: first, based on seven faults; second, based on ten faults; and third, based on five faults. The initial text is divided into four: first, a question; second, a brief answer; third, a list of names; and fourth, an explanation divided into seven parts, as should be known from the treatise.
The third explanation of the defilement of birth within the second separate explanation is divided into four: first, a question; second, a brief answer; third, a list of names; and fourth, a detailed explanation divided into four: first, explaining the differences in birth; second, explaining the hardships of birth; third, explaining the uncertainty of birth; and fourth, explaining the cycle of birth. The initial text is divided into three: first, a heading; second, a list of names; and third, an explanation divided into five: first, explaining the differences in realms divided into two: first, a heading; and second, an explanation. Second, explaining the differences in destinies divided into two: first, a heading; and second, an explanation. Third, explaining the differences in locations divided into three: first, a heading; and second, an explanation divided into three: first, the Desire Realm (Kāmadhātu, desire realm); second, the Form Realm (Rūpadhātu, form realm); and third, the Formless Realm (Arūpadhātu, formless realm). Third, a conclusion. Fourth, explaining the differences in superior births divided into two: first, based on black and white karma; and second, based on the three realms. The initial text is divided into two: first, a heading; and second, an explanation divided into three: first, based on black karma; second, white karma; and third, neither black nor white karma. Second, based on the three realms divided into three: first, based on the Desire Realm divided into three as in the treatise; second, the Form Realm divided into three as in the treatise; and third, based on the Formless Realm divided into three as in the treatise. Fifth, explaining one's own world divided into two: first, a heading; and second, an explanation. The second explanation of the differences in the hardships of birth is divided into three: first, a general heading; and second, citing scriptures divided into three: first, a general answer; second, an inquiry; and third, an answer explaining the reason divided into four: first, based on the manner of birth divided into two: first, based on animals; and second, an analogy to humans. Second, based on loss. Third, based on wealth, resources, and sustenance, etc. Fourth, based on suckling. Third, a summary. The third explanation of the uncertainty of birth is divided into two: first, a heading; and second, citing scriptures divided into five: first, based on parents; second, based on experiencing suffering and pleasure; third, based on the place of birth; fourth, based on what is not easily attainable; and fifth, based on the body received. The fourth explanation of the cycle of birth is divided into three: first, a general question and general answer divided into two: first, a question; and second, a brief answer. Second, separate questions and separate answers divided into two: first, a question; and second, an answer in verse. Third, a detailed explanation divided into ten: first, clarifying the nature of dependent origination; second, clarifying the gateways of dependent origination; third, clarifying the meaning of dependent origination; fourth, clarifying the differences in dependent origination; fifth, clarifying the sequence of dependent origination; sixth, clarifying the etymology of dependent origination; seventh, clarifying the characteristic of dependent origination; eighth, clarifying the conditions of dependent origination.
。九明攝諸經。十明緣起雜種。
初明緣起體分五。一問。二略答。三列名。四解釋。五總結 四解標分二。一合明前際中際。二明從中至后際趣流轉及清凈 初文分二。一問。二答分五。一依胎生明流轉次第分五。一依無明等五法釋續生義分五。一明無明。二明行。三明識。四明名色。五明六處。二釋名色義。三釋根相依。四總結。五明差別。二依卵生濕生明流轉次第。三依化生明流轉次第分二。一欲界。二色界。四依無色界明流轉次第分三。一明所依。二明轉。三明生。五依三業明流轉次第分三。一福業。二非福業。三不動業 第二明從中至后際趣流轉及清凈分二。一總問分二。一問清凈。二問后際行緣起生。二答分二。一答從中際至后際。二答趣清凈。初文分三。一總標。二列名。三解釋分二。依內異熟果。二依外增上果。初文分二。一標。二依無名等五法明續生後有分七。一明因。二明無明。三明行。四明識。五明因識。六明識身。七明名色等四法種子。三結。二依外增上果分二。依受愛等七法明續生後有分六。一明受愛。二明取。三明有。四明生。五明老死。六明老死等次第種子。二總結。第二明趣清凈分二。一明有餘依。二明無餘依。初文分三。初明因分四。一資糧。二聞。三思。四修。次明果分
【現代漢語翻譯】 九、明晰地包含所有經文（九明攝諸經）。 十、明晰地闡述緣起和各種因緣（十明緣起雜種）。
首先闡明緣起的體性，分為五個部分：一、提問；二、簡略回答；三、列舉名稱；四、詳細解釋；五、總結（初明緣起體分五。一問。二略答。三列名。四解釋。五總結）。 詳細解釋又分為兩個部分：一、合併闡明前際和中際；二、闡明從中際到后際的流轉以及清凈（四解標分二。一合明前際中際。二明從中至后際趣流轉及清凈）。 首先闡明前際和中際，分為兩個部分：一、提問；二、回答，回答又分為五個部分：一、依據胎生闡明流轉的次第，分為五個部分：一、依據無明等五法解釋續生的意義，分為五個部分：一、闡明無明（無知）；二、闡明行（行為）；三、闡明識（意識）；四、闡明名色（精神和物質）；五、闡明六處（六根）。二、解釋名色的意義。三、解釋根（六根）相互依存的關係。四、總結。五、闡明差別。二、依據卵生和濕生闡明流轉的次第。三、依據化生闡明流轉的次第，分為兩個部分：一、欲界；二、界（此處原文缺失，無法翻譯）。四、依據無界（此處原文缺失，無法翻譯）闡明流轉的次第，分為三個部分：一、闡明所依；二、闡明轉變；三、闡明生。五、依據三業（身、口、意）闡明流轉的次第，分為三個部分：一、福業（善業）；二、非福業（惡業）；三、不動業（禪定之業）（初文分二。一問。二答分五。一依胎生明流轉次第分五。一依無明等五法釋續生義分五。一明無明（無知）。二明行（行為）。三明識（意識）。四明名色（精神和物質）。五明六處（六根）。二釋名色義。三釋根相依。四總結。五明差別。二依卵生濕生明流轉次第。三依化生明流轉次第分二。一欲界。二（此處原文缺失，無法翻譯）。四依無（此處原文缺失，無法翻譯）明流轉次第分三。一明所依。二明轉。三明生。五依三業明流轉次第分三。一福業（善業）。二非福業（惡業）。三不動業（禪定之業））。
第二部分闡明從中際到后際的流轉以及清凈，分為兩個部分：一、總的提問，分為兩個部分：一、提問清凈；二、提問后際的行緣起生。二、回答，分為兩個部分：一、回答從中際到后際；二、回答趨向清凈。首先闡明從中際到后際，分為三個部分：一、總的標示；二、列舉名稱；三、詳細解釋，詳細解釋分為兩個部分：依據內在的異熟果，二、依據外在的增上果。首先闡明內在的異熟果，分為兩個部分：一、標示；二、依據無明等五法闡明續生後有，分為七個部分：一、闡明因；二、闡明無明；三、闡明行；四、闡明識；五、闡明因識；六、闡明識身；七、闡明名色等四法的種子。三、總結。二、依據外在的增上果，分為兩個部分：依據受愛等七法闡明續生後有，分為六個部分：一、闡明受愛；二、闡明取；三、闡明有；四、闡明生；五、闡明老死；六、闡明老死等次第的種子。二、總結（第二明從中至后際趣流轉及清凈分二。一總問分二。一問清凈。二問后際行緣起生。二答分二。一答從中際至后際。二答趣清凈。初文分三。一總標。二列名。三解釋分二。依內異熟果。二依外增上果。初文分二。一標。二依無名等五法明續生後有分七。一明因。二明無明。三明行。四明識。五明因識。六明識身。七明名色等四法種子。三結。二依外增上果分二。依受愛等七法明續生後有分六。一明受愛。二明取。三明有。四明生。五明老死。六明老死等次第種子。二總結）。
第二部分闡明趨向清凈，分為兩個部分：一、闡明有餘依；二、闡明無餘依。首先闡明有餘依，分為三個部分：首先闡明因，分為四個部分：一、資糧；二、聞（聽聞佛法）；三、思（思考佛法）；四、修（修行佛法）。其次闡明果（第二明趣清凈分二。一明有餘依。二明無餘依。初文分三。初明因分四。一資糧。二聞（聽聞佛法）。三思（思考佛法）。四修（修行佛法）。次明果）。
【English Translation】 9. Clearly encompasses all the sutras (Ninefold Clarity Encompassing All Sutras). 10. Clearly elucidates dependent origination and various conditions (Tenfold Clarity on Dependent Origination and Diverse Seeds).
First, clarify the nature of dependent origination, divided into five parts: 1. Question; 2. Brief answer; 3. Listing of names; 4. Detailed explanation; 5. Summary (Initially Clarifying the Nature of Dependent Origination in Five Parts: 1. Question; 2. Brief Answer; 3. Listing of Names; 4. Explanation; 5. Summary). The detailed explanation is further divided into two parts: 1. Combining and clarifying the prior and intermediate existences; 2. Clarifying the flow from the intermediate to the subsequent existence, as well as purification (Fourfold Explanation: 1. Combining Prior and Intermediate Existences; 2. Clarifying the Flow from Intermediate to Subsequent Existence and Purification). First, clarifying the prior and intermediate existences, divided into two parts: 1. Question; 2. Answer, which is further divided into five parts: 1. Explaining the order of transmigration based on womb-born beings, divided into five parts: 1. Explaining the meaning of continued existence based on the five dharmas of ignorance, etc., divided into five parts: 1. Clarifying ignorance (avidya); 2. Clarifying action (samskara); 3. Clarifying consciousness (vijnana); 4. Clarifying name and form (nama-rupa); 5. Clarifying the six sense bases (sadayatana). 2. Explaining the meaning of name and form. 3. Explaining the interdependence of the roots (six sense organs). 4. Summary. 5. Clarifying the differences. 2. Explaining the order of transmigration based on egg-born and moisture-born beings. 3. Explaining the order of transmigration based on transformation-born beings, divided into two parts: 1. Desire realm (kama-dhatu); 2. ** realm (missing in the original text, untranslatable). 4. Explaining the order of transmigration based on the formless realm (missing in the original text, untranslatable), divided into three parts: 1. Clarifying the basis; 2. Clarifying the transformation; 3. Clarifying the birth. 5. Explaining the order of transmigration based on the three karmas (body, speech, and mind), divided into three parts: 1. Meritorious karma (punya-karma); 2. Non-meritorious karma (apunya-karma); 3. Immovable karma (aninjya-karma) (Initial Section in Two Parts: 1. Question; 2. Answer in Five Parts: 1. Explaining the Order of Transmigration Based on Womb-Born Beings in Five Parts: 1. Explaining the Meaning of Continued Existence Based on the Five Dharmas of Ignorance, etc., in Five Parts: 1. Clarifying Ignorance (Avidya); 2. Clarifying Action (Samskara); 3. Clarifying Consciousness (Vijnana); 4. Clarifying Name and Form (Nama-Rupa); 5. Clarifying the Six Sense Bases (Sadayatana). 2. Explaining the Meaning of Name and Form. 3. Explaining the Interdependence of the Roots. 4. Summary. 5. Clarifying the Differences. 2. Explaining the Order of Transmigration Based on Egg-Born and Moisture-Born Beings. 3. Explaining the Order of Transmigration Based on Transformation-Born Beings in Two Parts: 1. Desire Realm (Kama-Dhatu); 2. ** Realm (missing in the original text, untranslatable). 4. Explaining the Order of Transmigration Based on the Formless Realm (missing in the original text, untranslatable) in Three Parts: 1. Clarifying the Basis; 2. Clarifying the Transformation; 3. Clarifying the Birth. 5. Explaining the Order of Transmigration Based on the Three Karmas in Three Parts: 1. Meritorious Karma (Punya-Karma); 2. Non-Meritorious Karma (Apunya-Karma); 3. Immovable Karma (Aninjya-Karma)).
The second part clarifies the flow from the intermediate to the subsequent existence, as well as purification, divided into two parts: 1. General question, divided into two parts: 1. Questioning purification; 2. Questioning the arising of actions and conditions in the subsequent existence. 2. Answer, divided into two parts: 1. Answering from the intermediate to the subsequent existence; 2. Answering the path to purification. First, clarifying from the intermediate to the subsequent existence, divided into three parts: 1. General indication; 2. Listing of names; 3. Detailed explanation, which is divided into two parts: based on the internal ripening fruit, 2. based on the external augmenting fruit. First, clarifying the internal ripening fruit, divided into two parts: 1. Indication; 2. Explaining the continued existence and subsequent existence based on the five dharmas of ignorance, etc., divided into seven parts: 1. Clarifying the cause; 2. Clarifying ignorance; 3. Clarifying action; 4. Clarifying consciousness; 5. Clarifying the cause-consciousness; 6. Clarifying the body of consciousness; 7. Clarifying the seeds of the four dharmas of name and form, etc. 3. Summary. 2. Based on the external augmenting fruit, divided into two parts: explaining the continued existence and subsequent existence based on the seven dharmas of feeling, craving, etc., divided into six parts: 1. Clarifying feeling and craving; 2. Clarifying grasping; 3. Clarifying becoming; 4. Clarifying birth; 5. Clarifying old age and death; 6. Clarifying the seeds of the order of old age and death, etc. 2. Summary (Second Section Clarifying the Flow from Intermediate to Subsequent Existence and Purification in Two Parts: 1. General Question in Two Parts: 1. Questioning Purification; 2. Questioning the Arising of Actions and Conditions in the Subsequent Existence. 2. Answer in Two Parts: 1. Answering from the Intermediate to the Subsequent Existence; 2. Answering the Path to Purification. Initial Section in Three Parts: 1. General Indication; 2. Listing of Names; 3. Explanation in Two Parts: Based on the Internal Ripening Fruit; 2. Based on the External Augmenting Fruit. Initial Section in Two Parts: 1. Indication; 2. Explaining the Continued Existence and Subsequent Existence Based on the Five Dharmas of Ignorance, etc., in Seven Parts: 1. Clarifying the Cause; 2. Clarifying Ignorance; 3. Clarifying Action; 4. Clarifying Consciousness; 5. Clarifying the Cause-Consciousness; 6. Clarifying the Body of Consciousness; 7. Clarifying the Seeds of the Four Dharmas of Name and Form, etc. 3. Summary. 2. Based on the External Augmenting Fruit in Two Parts: Explaining the Continued Existence and Subsequent Existence Based on the Seven Dharmas of Feeling, Craving, etc., in Six Parts: 1. Clarifying Feeling and Craving; 2. Clarifying Grasping; 3. Clarifying Becoming; 4. Clarifying Birth; 5. Clarifying Old Age and Death; 6. Clarifying the Seeds of the Order of Old Age and Death, etc. 2. Summary).
The second part clarifies the path to purification, divided into two parts: 1. Clarifying with remainder of clinging; 2. Clarifying without remainder of clinging. First, clarifying with remainder of clinging, divided into three parts: First, clarifying the cause, divided into four parts: 1. Resources; 2. Hearing (listening to the Dharma); 3. Thinking (reflecting on the Dharma); 4. Practice (practicing the Dharma). Next, clarifying the result (Second Section Clarifying the Path to Purification in Two Parts: 1. Clarifying with Remainder of Clinging; 2. Clarifying without Remainder of Clinging. Initial Section Clarifying with Remainder of Clinging in Three Parts: First, Clarifying the Cause in Four Parts: 1. Resources; 2. Hearing (listening to the Dharma); 3. Thinking (reflecting on the Dharma); 4. Practice (practicing the Dharma). Next, Clarifying the Result).
二。一有學。二無學。后明果功德分四。一慧解脫分二。一明因分二。一斷無明愛。二斷受二明果。二心解脫分二。一因。二果。三得無生法分三。一明無生。二明因。三結。四得現法涅槃分三。一明現法樂。二明受有無。三明壽量。二明無餘依分四。一明果滅。二明因滅。三明無餘依體。四嘆德 第五明總結分三。如論應知。
第二明緣起門分三。一問。二略答。三列名。
第三明緣起義分三。一問二答分八。如論應知。三明立緣起義分二。一問。二答。
第四明緣起差別分四。一總問。二略答。三廣解。四總結 三廣解分十二。謂從無明至老死。
初明無明差別分四。一明十九無知。二明七種無知。三明五種愚。四明六種無知 初明十九無知分二。一解釋。二總結。初解釋分十九。一明前際無知分二。一問。二答。二明後際無知分二。一問。二答。三明前後際無知分二。一問。二答。四明內無知分二。一問。二答。五明外無知分二。一問。二答。六明內外無知分二。一問。二答。七明於業無知分二。一問。二答。八明於異熟無知分二。一問。二答。九明於業異熟無知分二。一問。二答。十明於佛無知分二。一問。二答。十一明於法無知分二。一問。二答。十二明於僧無知分二。一問。二
【現代漢語翻譯】 現代漢語譯本 二、一有學（Śaikṣa，還在學習的修行者）。二無學（Aśaikṣa，已完成學習的修行者）。 后明果功德分四：一慧解脫（Prajñā-vimukti）分二：一明因分二：一斷無明愛（avidyā-tṛṣṇā，無明和愛慾），二斷受二明果。二心解脫（Ceto-vimukti）分二：一因，二果。三得無生法（anutpāda-dharma，不生之法）分三：一明無生，二明因，三結。四得現法涅槃（dṛṣṭa-dharma-nirvāṇa，在今生證得的涅槃）分三：一明現法樂，二明受有無，三明壽量。二明無餘依（anupadhiśeṣa，沒有剩餘依附）分四：一明果滅，二明因滅，三明無餘依體，四嘆德。第五明總結分三：如論應知。
第二明緣起門（pratītyasamutpāda-dvāra，緣起之門）分三：一問，二略答，三列名。
第三明緣起義（pratītyasamutpādārtha，緣起之義）分三：一問，二答分八，如論應知。三明立緣起義分二：一問，二答。
第四明緣起差別（pratītyasamutpāda-viśeṣa，緣起的差別）分四：一總問，二略答，三廣解，四總結。三廣解分十二：謂從無明至老死（jarā-maraṇa，衰老和死亡）。
初明無明差別（avidyā-viśeṣa，無明的差別）分四：一明十九無知，二明七種無知，三明五種愚，四明六種無知。初明十九無知分二：一解釋，二總結。初解釋分十九：一明前際無知分二：一問，二答。二明後際無知分二：一問，二答。三明前後際無知分二：一問，二答。四明內無知分二：一問，二答。五明外無知分二：一問，二答。六明內外無知分二：一問，二答。七明於業無知（karma-ajñāna，對業的無知）分二：一問，二答。八明於異熟無知（vipāka-ajñāna，對異熟的無知）分二：一問，二答。九明於業異熟無知（karma-vipāka-ajñāna，對業和異熟的無知）分二：一問，二答。十明於佛無知（buddha-ajñāna，對佛的無知）分二：一問，二答。十一明於法無知（dharma-ajñāna，對法的無知）分二：一問，二答。十二明於僧無知（saṃgha-ajñāna，對僧的無知）分二：一問，二
【English Translation】 English version II. 1. Śaikṣa (One in training). 2. Aśaikṣa (One beyond training). The subsequent explanation of the merits of the result is in four parts: 1. Prajñā-vimukti (Liberation through wisdom) in two parts: 1. Explaining the cause in two parts: 1. Severing avidyā-tṛṣṇā (ignorance and craving), 2. Severing feeling and explaining the result. 2. Ceto-vimukti (Liberation through mind) in two parts: 1. Cause, 2. Result. 3. Obtaining anutpāda-dharma (the Dharma of non-arising) in three parts: 1. Explaining non-arising, 2. Explaining the cause, 3. Conclusion. 4. Obtaining dṛṣṭa-dharma-nirvāṇa (Nirvana in this very life) in three parts: 1. Explaining the bliss of the present Dharma, 2. Explaining whether feeling exists or not, 3. Explaining lifespan. 2. Explaining anupadhiśeṣa (without remainder of clinging) in four parts: 1. Explaining the cessation of the result, 2. Explaining the cessation of the cause, 3. Explaining the nature of without remainder of clinging, 4. Praising the virtues. 5. Explaining the summary in three parts: As the treatise should be known.
Second, explaining the pratītyasamutpāda-dvāra (gateway of dependent origination) in three parts: 1. Question, 2. Brief answer, 3. Listing the names.
Third, explaining the pratītyasamutpādārtha (meaning of dependent origination) in three parts: 1. Question, 2. Answer in eight parts, as the treatise should be known. 3. Explaining the establishment of the meaning of dependent origination in two parts: 1. Question, 2. Answer.
Fourth, explaining the pratītyasamutpāda-viśeṣa (distinctions of dependent origination) in four parts: 1. General question, 2. Brief answer, 3. Detailed explanation, 4. Conclusion. The detailed explanation is in twelve parts: namely, from ignorance to jarā-maraṇa (old age and death).
First, explaining the avidyā-viśeṣa (distinctions of ignorance) in four parts: 1. Explaining the nineteen kinds of ignorance, 2. Explaining the seven kinds of ignorance, 3. Explaining the five kinds of foolishness, 4. Explaining the six kinds of ignorance. First, explaining the nineteen kinds of ignorance in two parts: 1. Explanation, 2. Conclusion. The initial explanation is in nineteen parts: 1. Explaining ignorance of the past in two parts: 1. Question, 2. Answer. 2. Explaining ignorance of the future in two parts: 1. Question, 2. Answer. 3. Explaining ignorance of the past and future in two parts: 1. Question, 2. Answer. 4. Explaining internal ignorance in two parts: 1. Question, 2. Answer. 5. Explaining external ignorance in two parts: 1. Question, 2. Answer. 6. Explaining internal and external ignorance in two parts: 1. Question, 2. Answer. 7. Explaining karma-ajñāna (ignorance of karma) in two parts: 1. Question, 2. Answer. 8. Explaining vipāka-ajñāna (ignorance of result) in two parts: 1. Question, 2. Answer. 9. Explaining karma-vipāka-ajñāna (ignorance of karma and result) in two parts: 1. Question, 2. Answer. 10. Explaining buddha-ajñāna (ignorance of the Buddha) in two parts: 1. Question, 2. Answer. 11. Explaining dharma-ajñāna (ignorance of the Dharma) in two parts: 1. Question, 2. Answer. 12. Explaining saṃgha-ajñāna (ignorance of the Sangha) in two parts: 1. Question, 2.
答。十三四五六合明四諦分二。一明於苦無知分二。一問。二答。二例餘三諦。十七明於因無知分二。一問。二答。十八明因所生諸行無知分二。一標。二釋分七如論。十九明六觸處無知分二。一問。二答。第二總結 第二明七種無知分三。一標。二列名。三明相攝分二。一問。二答分七如論 第三明五種愚分三。一標。二列名。三明相攝分二。一問。二答分五如論 第四明六種無知分二。一依七無知事立分二。一標。二釋。二依三慧等立分二。一依聞思修。二一依下中上三品 三總結。
第二明行差別分三 一明身行分四。一問。二略答。三明處。四分別業分二。一下。二上 二明語行分三。一問。二略答。三解釋 三明意行分三。一問。二略答。三分別業分二。一下。二上。
第三明識差別分二。一明識體。二配于界 初文分二。一明眼識分二。一問。二答分三。一明識性。二明識因。三明果識。二例餘五識分二。一標。二釋分三。一明識性。二明識因。三明果識 二配于界分三。一欲界。二色界。三無色界。
第四明名色差別分三。一釋名。二釋色。三明差別 初文分二。一解釋。二配界。初文分四。一釋受名分二。一問。二答。二釋想名分二。一問。二答。三釋行名分二。一問。二答。四
【現代漢語翻譯】 答：十三、十四、十五、十六合起來闡明四聖諦，分為兩部分。第一，闡明對苦無知，分為兩部分。第一，提問。第二，回答。第二，以苦為例，闡明其餘三諦。十七，闡明對因無知，分為兩部分。第一，提問。第二，回答。十八，闡明對因所生的諸行無知，分為兩部分。第一，標示。第二，解釋，分為七個方面，如論中所述。十九，闡明對六觸處無知，分為兩部分。第一，提問。第二，回答。第二，總結。 第二，闡明七種無知，分為三部分。第一，標示。第二，列舉名稱。第三，闡明相互包含的關係，分為兩部分。第一，提問。第二，回答，分為七個方面，如論中所述。第三，闡明五種愚癡，分為三部分。第一，標示。第二，列舉名稱。第三，闡明相互包含的關係，分為兩部分。第一，提問。第二，回答，分為五個方面，如論中所述。第四，闡明六種無知，分為兩部分。第一，依據七種無知的事項而立，分為兩部分。第一，標示。第二，解釋。第二，依據三慧等而立，分為兩部分。第一，依據聞、思、修。第二，依據下、中、上三品。第三，總結。 第二，闡明行的差別，分為三部分。第一，闡明身行，分為四部分。第一，提問。第二，簡略回答。第三，闡明處所。第四，分別業，分為兩部分。第一，下品。第二，上品。第二，闡明語行，分為三部分。第一，提問。第二，簡略回答。第三，解釋。第三，闡明意行，分為三部分。第一，提問。第二，簡略回答。第三，分別業，分為兩部分。第一，下品。第二，上品。 第三，闡明識的差別，分為兩部分。第一，闡明識的體性。第二，與界相配。初文分為兩部分。第一，闡明眼識，分為兩部分。第一，提問。第二，回答，分為三個方面。第一，闡明識的體性。第二，闡明識的因。第三，闡明果識。第二，以眼識為例，闡明其餘五識，分為兩部分。第一，標示。第二，解釋，分為三個方面。第一，闡明識的體性。第二，闡明識的因。第三，闡明果識。第二，與界相配，分為三部分。第一，欲界。第二，色界。第三，無色界。 第四，闡明名色的差別，分為三部分。第一，解釋名。第二，解釋色。第三，闡明差別。初文分為兩部分。第一，解釋。第二，與界相配。初文分為四部分。第一，解釋受名，分為兩部分。第一，提問。第二，回答。第二，解釋想名，分為兩部分。第一，提問。第二，回答。第三，解釋行名，分為兩部分。第一，提問。第二，回答。第四
【English Translation】 Answer: Thirteen, fourteen, fifteen, and sixteen together clarify the Four Noble Truths, divided into two parts. First, clarifying ignorance of suffering, divided into two parts. First, a question. Second, an answer. Second, using suffering as an example, clarifying the remaining three truths. Seventeen, clarifying ignorance of the cause, divided into two parts. First, a question. Second, an answer. Eighteen, clarifying ignorance of the actions (samskaras) arising from causes, divided into two parts. First, indication. Second, explanation, divided into seven aspects, as described in the treatise. Nineteen, clarifying ignorance of the six sense bases (ayatana), divided into two parts. First, a question. Second, an answer. Second, a summary. Second, clarifying the seven types of ignorance, divided into three parts. First, indication. Second, listing the names. Third, clarifying the relationship of mutual inclusion, divided into two parts. First, a question. Second, an answer, divided into seven aspects, as described in the treatise. Third, clarifying the five types of foolishness, divided into three parts. First, indication. Second, listing the names. Third, clarifying the relationship of mutual inclusion, divided into two parts. First, a question. Second, an answer, divided into five aspects, as described in the treatise. Fourth, clarifying the six types of ignorance, divided into two parts. First, established based on the seven aspects of ignorance, divided into two parts. First, indication. Second, explanation. Second, established based on the three wisdoms (prajna), divided into two parts. First, based on hearing (sruta), thinking (cinta), and meditation (bhavana). Second, based on the lower, middle, and upper grades. Third, a summary. Second, clarifying the differences in actions (karma), divided into three parts. First, clarifying bodily action, divided into four parts. First, a question. Second, a brief answer. Third, clarifying the location. Fourth, distinguishing karma, divided into two parts. First, lower grade. Second, upper grade. Second, clarifying verbal action, divided into three parts. First, a question. Second, a brief answer. Third, explanation. Third, clarifying mental action, divided into three parts. First, a question. Second, a brief answer. Third, distinguishing karma, divided into two parts. First, lower grade. Second, upper grade. Third, clarifying the differences in consciousness (vijnana), divided into two parts. First, clarifying the nature of consciousness. Second, matching with the realms (dhatu). The first section is divided into two parts. First, clarifying eye-consciousness (caksu-vijnana), divided into two parts. First, a question. Second, an answer, divided into three aspects. First, clarifying the nature of consciousness. Second, clarifying the cause of consciousness. Third, clarifying the result of consciousness. Second, using eye-consciousness as an example, clarifying the remaining five consciousnesses, divided into two parts. First, indication. Second, explanation, divided into three aspects. First, clarifying the nature of consciousness. Second, clarifying the cause of consciousness. Third, clarifying the result of consciousness. Second, matching with the realms, divided into three parts. First, the desire realm (kama-dhatu). Second, the form realm (rupa-dhatu). Third, the formless realm (arupa-dhatu). Fourth, clarifying the differences between name (nama) and form (rupa), divided into three parts. First, explaining name. Second, explaining form. Third, clarifying the differences. The first section is divided into two parts. First, explanation. Second, matching with the realms. The first section is divided into four parts. First, explaining the name of feeling (vedana), divided into two parts. First, a question. Second, an answer. Second, explaining the name of perception (samjna), divided into two parts. First, a question. Second, an answer. Third, explaining the name of volition (samskara), divided into two parts. First, a question. Second, an answer. Fourth
釋識名分二。一問。二答。二配界 一明釋色分二。一明大種分二。一問。二答分二。一列名。二配界。二明大種所造分二。一問。二答分二。一明色及法處色。二配界分二。一欲界。二色界 三明差別分二。一標。二釋分二。一因。二果。
第五明六處差別分三 一明六處體分二。一明眼處分二。一問。二答分二。一明依。二明業用。二例餘五處分二。一明依。二明業用 二明差別分二。一標。二釋分二。一因。二果 三配界分二。一欲色。二通三界。
第六明觸差別分三 一明觸自體分二。一明眼觸分二。一問。二答。二例餘五觸 二明差別分二。一標。二釋分二。一因二果 三配界分三。一欲界。二色界。三無色界。
第七明受差別分三 一明受自體分三。一明樂受分二。一問。二答。二明苦受分二。一問。二答。三明不苦不樂受分二。一問。二答 二配界分三。一欲界。二三靜慮已下。三四靜慮已上 三明差別分二。一標。二釋分二。一因。二果。
第八明愛差別分三 一明欲界愛分二。一問。二答分二。一因。二果 二明色界愛分二。一問。二答分二。一因。二果 三明無色界愛分二。一問。二答分二。一因。二果。
第九明取差別分二 一明取自體分四。一明欲取分二。
【現代漢語翻譯】 現代漢語譯本： 解釋識的名詞和類別，分為兩部分：一是提問，二是回答。然後是配屬界別。
第一部分，解釋色的類別，分為兩部分：一是解釋四大種，分為兩部分：一是提問，二是回答，回答又分為兩部分：一是列出名稱，二是配屬界別。二是解釋四大種所造的色法，分為兩部分：一是提問，二是回答，回答又分為兩部分：一是解釋色和法處所攝的色法，二是配屬界別，界別又分為兩部分：一是欲界，二是**（此處原文缺失，無法翻譯）
第三部分，解釋差別，分為兩部分：一是標示，二是解釋，解釋又分為兩部分：一是因，二是果。
第五部分，解釋六處的差別，分為三部分：一是解釋六處的自體，分為兩部分：一是解釋眼處，分為兩部分：一是解釋所依，二是解釋作用。二是類推其餘五處，分為兩部分：一是解釋所依，二是解釋作用。二是解釋差別，分為兩部分：一是標示，二是解釋，解釋又分為兩部分：一是因，二是果。三是配屬界別，分為兩部分：一是欲界和色界，二是通於三界。
第六部分，解釋觸的差別，分為三部分：一是解釋觸的自體，分為兩部分：一是解釋眼觸，分為兩部分：一是提問，二是回答。二是類推其餘五觸。二是解釋差別，分為兩部分：一是標示，二是解釋，解釋又分為兩部分：一是因，二是果。三是配屬界別，分為三部分：一是欲界，二是色界，三是無色界。
第七部分，解釋受的差別，分為三部分：一是解釋受的自體，分為三部分：一是解釋樂受，分為兩部分：一是提問，二是回答。二是解釋苦受，分為兩部分：一是提問，二是回答。三是解釋不苦不樂受，分為兩部分：一是提問，二是回答。二是配屬界別，分為三部分：一是欲界，二是三禪以下，三是四禪以上。三是解釋差別，分為兩部分：一是標示，二是解釋，解釋又分為兩部分：一是因，二是果。
第八部分，解釋愛的差別，分為三部分：一是解釋欲界愛，分為兩部分：一是提問，二是回答，回答又分為兩部分：一是因，二是果。二是解釋色界愛，分為兩部分：一是提問，二是回答，回答又分為兩部分：一是因，二是果。三是解釋無色界愛，分為兩部分：一是提問，二是回答，回答又分為兩部分：一是因，二是果。
第九部分，解釋取的差別，分為兩部分：一是解釋取的自體，分為四部分：一是解釋欲取，分為兩部分：
【English Translation】 English version: Explaining the names and categories of '識' (consciousness), divided into two parts: first, a question; second, an answer. Then, assigning to realms.
Part 1: Explaining the category of '色' (form), divided into two parts: first, explaining the four great elements ('四大種'), divided into two parts: first, a question; second, an answer, which is further divided into two parts: first, listing the names; second, assigning to realms. Second, explaining the form created by the four great elements, divided into two parts: first, a question; second, an answer, which is further divided into two parts: first, explaining '色' (form) and '法處色' (forms belonging to the sphere of mental objects); second, assigning to realms, which is further divided into two parts: first, the desire realm ('欲界'); second, **(missing text in original, cannot translate)
Part 3: Explaining the differences, divided into two parts: first, indication; second, explanation, which is further divided into two parts: first, cause; second, effect.
Part 5: Explaining the differences of the six sense bases ('六處'), divided into three parts: first, explaining the substance of the six sense bases, divided into two parts: first, explaining the eye base ('眼處'), divided into two parts: first, explaining the support ('依'); second, explaining the function ('業用'). Second, inferring the other five sense bases, divided into two parts: first, explaining the support; second, explaining the function. Second, explaining the differences, divided into two parts: first, indication; second, explanation, which is further divided into two parts: first, cause; second, effect. Third, assigning to realms, divided into two parts: first, the desire realm and form realm ('欲色'); second, common to the three realms.
Part 6: Explaining the differences of contact ('觸'), divided into three parts: first, explaining the substance of contact itself, divided into two parts: first, explaining eye contact ('眼觸'), divided into two parts: first, a question; second, an answer. Second, inferring the other five contacts. Second, explaining the differences, divided into two parts: first, indication; second, explanation, which is further divided into two parts: first, cause; second, effect. Third, assigning to realms, divided into three parts: first, the desire realm; second, the form realm; third, the formless realm ('無色界').
Part 7: Explaining the differences of feeling ('受'), divided into three parts: first, explaining the substance of feeling itself, divided into three parts: first, explaining pleasant feeling ('樂受'), divided into two parts: first, a question; second, an answer. Second, explaining painful feeling ('苦受'), divided into two parts: first, a question; second, an answer. Third, explaining neither-pleasant-nor-painful feeling ('不苦不樂受'), divided into two parts: first, a question; second, an answer. Second, assigning to realms, divided into three parts: first, the desire realm; second, the third dhyana ('三禪') and below; third, the fourth dhyana ('四禪') and above. Third, explaining the differences, divided into two parts: first, indication; second, explanation, which is further divided into two parts: first, cause; second, effect.
Part 8: Explaining the differences of craving ('愛'), divided into three parts: first, explaining desire realm craving, divided into two parts: first, a question; second, an answer, which is further divided into two parts: first, cause; second, effect. Second, explaining form realm craving, divided into two parts: first, a question; second, an answer, which is further divided into two parts: first, cause; second, effect. Third, explaining formless realm craving, divided into two parts: first, a question; second, an answer, which is further divided into two parts: first, cause; second, effect.
Part 9: Explaining the differences of grasping ('取'), divided into two parts: first, explaining the substance of grasping itself, divided into four parts: first, explaining desire grasping ('欲取'), divided into two parts:
一標。二釋。二明見取分二。一標。二釋。三明戒禁取分二。一標。二釋。四明我論取分二。一標。二釋 二配界分二。一欲界。二三界。
第十明有差別分二 一明有自體分三。一明欲有分二。一問。二答分二。一明十有。二破我見。二明色有分二。一問。二答。三明無色有分二。一問。二答 二分別七有分二。一問。二答。
第十一明生差別分二 一明解釋分十。一明生分二。一問。二答。二明遍生分二。一問。二答。三明出生分二。一問。二答。四明成就分二。一問。二答。五明正生分二。一問。二答。六明得蘊分二。一問。二答。七明得界分二。一問。二答。八明得處分二。一問。二答。九明成蘊分二。一問。二答。十明命根分二。一問。二答 第二明生總攝義分三。一問。二答分六如論。三結。
第十二明老死差別分二 一明老分二。一解釋分十七如論。二明老總義分三。一問。二答分十一如論。三結 二明死分二。一解釋有二異門。初有十一。于中初二名所死。餘九名能死。後有一。二明死總義分三。一問。二答。三結 第四明總結。
第五明緣起次第分二。一染品次第有三異門如論。二明凈品次第有二異門。如論應知。
第六明緣起釋詞分三。一問。二解釋有四異門。
【現代漢語翻譯】 一、標示。二、解釋。二、闡明見取蘊（Sakkāya-diṭṭhi，認為五蘊為我）分為二：一、標示。二、解釋。三、闡明戒禁取蘊（Sīlabbata-parāmāsa，執著于不正確的戒律和苦行）分為二：一、標示。二、解釋。四、闡明我論取蘊（Attavāda-upādāna，執著于關於『我』的理論）分為二：一、標示。二、解釋。二、配合界限分為二：一、欲界（Kāmadhātu）。二、三界（Trailokya）。
第十、闡明有差別分為二：一、闡明有自體分為三：一、闡明欲有（Kāmabhava，欲界的存在）分為二：一、問。二、答。分為二：一、闡明十有（十種存在狀態）。二、破除我見（Attadiṭṭhi，關於『我』的錯誤觀念）。二、闡明色有（Rūpabhava，色界的存在）分為二：一、問。二、答。三、闡明無色有（Arūpabhava，無色界的存在）分為二：一、問。二、答。二、分別七有（七種存在狀態）分為二：一、問。二、答。
第十一、闡明生差別分為二：一、闡明解釋分為十：一、闡明生（Jāti，出生）分為二：一、問。二、答。二、闡明遍生（Samutpāda，普遍的出生）分為二：一、問。二、答。三、闡明出生（Abhinibbatti，顯現出生）分為二：一、問。二、答。四、闡明成就（Pāṭilābha，獲得）分為二：一、問。二、答。五、闡明正生（Upapatti，正確的出生）分為二：一、問。二、答。六、闡明得蘊（Khandhānaṃ paṭilābho，獲得五蘊）分為二：一、問。二、答。七、闡明得界（Āyatanānaṃ paṭilābho，獲得十二處）分為二：一、問。二、答。八、闡明得處（Dhātūnaṃ paṭilābho，獲得十八界）分為二：一、問。二、答。九、闡明成蘊（Khandhānaṃ pātubhāvo，五蘊的顯現）分為二：一、問。二、答。十、闡明命根（Jīvitindriya，生命力）分為二：一、問。二、答。二、闡明生總攝義分為三：一、問。二、答，分為六個部分，如論中所述。三、總結。
第十二、闡明老死差別分為二：一、闡明老（Jarā，衰老）分為二：一、解釋，分為十七個部分，如論中所述。二、闡明老總義分為三：一、問。二、答，分為十一個部分，如論中所述。三、總結。二、闡明死（Maraṇa，死亡）分為二：一、解釋，有兩種不同的方式。首先有十一種，其中前兩種稱為所死（死的對象），其餘九種稱為能死（導致死亡的原因）。後有一種。二、闡明死總義分為三：一、問。二、答。三、總結。四、闡明總結。
第五、闡明緣起次第分為二：一、染品次第，有三種不同的方式，如論中所述。二、闡明凈品次第，有兩種不同的方式，如論中所述，應當知曉。
第六、闡明緣起釋詞分為三：一、問。二、解釋，有四種不同的方式。
【English Translation】 1. Identification. 2. Explanation. 2. Clarifying the division of Sakkāya-diṭṭhi (view of self in the five aggregates) into two: 1. Identification. 2. Explanation. 3. Clarifying the division of Sīlabbata-parāmāsa (clinging to wrong rules and vows) into two: 1. Identification. 2. Explanation. 4. Clarifying the division of Attavāda-upādāna (clinging to the doctrine of self) into two: 1. Identification. 2. Explanation. 2. Matching the realms into two: 1. Kāmadhātu (desire realm). 2. Trailokya (three realms).
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Clarifying the difference of existence into two: 1. Clarifying the self-nature of existence into three: 1. Clarifying Kāmabhava (existence in the desire realm) into two: 1. Question. 2. Answer. Divided into two: 1. Clarifying the ten existences. 2. Refuting Attadiṭṭhi (wrong view of self). 2. Clarifying Rūpabhava (existence in the form realm) into two: 1. Question. 2. Answer. 3. Clarifying Arūpabhava (existence in the formless realm) into two: 1. Question. 2. Answer. 2. Distinguishing the seven existences into two: 1. Question. 2. Answer.
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Clarifying the difference of birth into two: 1. Clarifying the explanation into ten: 1. Clarifying Jāti (birth) into two: 1. Question. 2. Answer. 2. Clarifying Samutpāda (universal birth) into two: 1. Question. 2. Answer. 3. Clarifying Abhinibbatti (manifestation of birth) into two: 1. Question. 2. Answer. 4. Clarifying Pāṭilābha (attainment) into two: 1. Question. 2. Answer. 5. Clarifying Upapatti (correct birth) into two: 1. Question. 2. Answer. 6. Clarifying Khandhānaṃ paṭilābho (attainment of aggregates) into two: 1. Question. 2. Answer. 7. Clarifying Āyatanānaṃ paṭilābho (attainment of sense bases) into two: 1. Question. 2. Answer. 8. Clarifying Dhātūnaṃ paṭilābho (attainment of elements) into two: 1. Question. 2. Answer. 9. Clarifying Khandhānaṃ pātubhāvo (manifestation of aggregates) into two: 1. Question. 2. Answer. 10. Clarifying Jīvitindriya (life force) into two: 1. Question. 2. Answer. 2. Clarifying the general meaning of birth into three: 1. Question. 2. Answer, divided into six parts, as described in the treatise. 3. Conclusion.
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Clarifying the difference between aging and death into two: 1. Clarifying Jarā (aging) into two: 1. Explanation, divided into seventeen parts, as described in the treatise. 2. Clarifying the general meaning of aging into three: 1. Question. 2. Answer, divided into eleven parts, as described in the treatise. 3. Conclusion. 2. Clarifying Maraṇa (death) into two: 1. Explanation, with two different approaches. First, there are eleven, among which the first two are called 'what dies' (the object of death), and the remaining nine are called 'what causes death' (the causes of death). Then there is one. 2. Clarifying the general meaning of death into three: 1. Question. 2. Answer. 3. Conclusion. 4. Clarifying the summary.
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Clarifying the order of dependent origination into two: 1. The order of defilement, with three different approaches, as described in the treatise. 2. Clarifying the order of purification, with two different approaches, as described in the treatise, it should be known.
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Clarifying the explanation of the words of dependent origination into three: 1. Question. 2. Explanation, with four different approaches.
如論應知。三結。
第七明緣起性互相作緣分二。一問。二答分二。一依無明作緣。二例余分二。一標。二釋分二。一明有色作緣分二。一有色作有色緣。二有色作非色緣。二明非色作緣分二。一非色作有色緣。二非色作非色緣。
第八明分別緣起緣有五問答如論。
第九明攝諸經分十二。謂從無明至老死。
第十明緣起雜種。九十四問答四十七門分之。一三道門有一問答。二因果門有三問答有二異門。三別別相雜門有四問答。四世間義門有一問答。五相應義門有一問答。六生義門有一問答。七緣起緣生門有一問答。八苦集門有三問答。九無明等十二法三種為緣門有六問答。十為二業門有一問答。十一上為下緣門有一問答。十二此有彼有此生彼生門有二問答。十三無作者生門有一問答。十四自相續生門有一問答。十五分別四句門有七問答。十六聖道障門有一問答分二。一問。二答分四如論。十七染凈品門有一問答。十八還滅門有四問答。十九所顯門有一問答。二十不知緣起過門有一問答。二十一了知緣起勝利門有一問答。二十二實物非實物門有四問答。二十三所知障門有一問答。二十四成苦門有三問答。二十五因果門有一問答。二十六愛非愛果門有一問答。二十七三受非受門有四問答。二十
【現代漢語翻譯】 現代漢語譯本： 如論應知。三結。
第七，闡明緣起性互相作為因緣，分為兩部分。第一部分是提問，第二部分是回答，回答又分為兩部分：第一部分是依據無明（avidyā，無知）作為因緣，第二部分是其餘情況的類比，這部分又分為兩部分：第一部分是標示，第二部分是解釋，解釋又分為兩部分：第一部分是闡明有色（rūpa，物質）作為因緣，分為兩部分：第一部分是有色作為有色的因緣，第二部分是有色作為非色（arūpa，非物質）的因緣。第二部分是闡明非色作為因緣，分為兩部分：第一部分是非色作為有色的因緣，第二部分是非色作為非色的因緣。
第八，闡明分別緣起，有五個問答，如論中所述。
第九，闡明總攝諸經，共有十二種，即從無明到老死（jarā-maraṇa）。
第十，闡明緣起雜種，共有九十四個問答，分為四十七個門類。一道門有一個問答。二、因果門有三個問答，有兩個不同的門類。三、別別相雜門有四個問答。四、世間義門有一個問答。五、相應義門有一個問答。六、生義門有一個問答。七、緣起緣生門有一個問答。八、苦集門有三個問答。九、無明等十二法三種為緣門有六個問答。十、為二業門有一個問答。十一、上為下緣門有一個問答。十二、此有彼有，此生彼生門有兩個問答。十三、無作者生門有一個問答。十四、自相續生門有一個問答。十五、分別四句門有七個問答。十六、聖道障門有一個問答，分為兩部分：第一部分是提問，第二部分是回答，回答分為四個部分，如論中所述。十七、染凈品門有一個問答。十八、還滅門有四個問答。十九、所顯門有一個問答。二十、不知緣起過門有一個問答。二十一、了知緣起勝利門有一個問答。二十二、實物非實物門有四個問答。二十三、所知障門有一個問答。二十四、成苦門有三個問答。二十五、因果門有一個問答。二十六、愛非愛果門有一個問答。二十七、三受非受門有四個問答。
【English Translation】 English version: As the treatise should be known. The three bonds.
Seventh, clarifying the interdependent nature of dependent origination, divided into two parts. The first part is the question, and the second part is the answer, which is further divided into two parts: the first part is based on ignorance (avidyā) as a condition, and the second part is an analogy to other situations, which is further divided into two parts: the first part is the indication, and the second part is the explanation, which is further divided into two parts: the first part is clarifying form (rūpa) as a condition, divided into two parts: the first part is form as a condition for form, and the second part is form as a condition for non-form (arūpa). The second part is clarifying non-form as a condition, divided into two parts: the first part is non-form as a condition for form, and the second part is non-form as a condition for non-form.
Eighth, clarifying the differentiated dependent origination, there are five questions and answers, as described in the treatise.
Ninth, clarifying the collection of all sutras, there are twelve in total, namely from ignorance to old age and death (jarā-maraṇa).
Tenth, clarifying the miscellaneous types of dependent origination, there are ninety-four questions and answers in total, divided into forty-seven categories. 1. The path category has one question and answer. 2. The cause and effect category has three questions and answers, with two different categories. 3. The separate and mixed category has four questions and answers. 4. The worldly meaning category has one question and answer. 5. The corresponding meaning category has one question and answer. 6. The arising meaning category has one question and answer. 7. The dependent origination and dependent arising category has one question and answer. 8. The suffering and accumulation category has three questions and answers. 9. The twelve factors such as ignorance, with three types as conditions, has six questions and answers. 10. The category of two actions has one question and answer. 11. The upper as a condition for the lower category has one question and answer. 12. The category of 'this exists, that exists; this arises, that arises' has two questions and answers. 13. The category of no agent arising has one question and answer. 14. The category of self-continuing arising has one question and answer. 15. The category of differentiating the four possibilities has seven questions and answers. 16. The category of obstacles to the noble path has one question and answer, divided into two parts: the first part is the question, and the second part is the answer, which is divided into four parts, as described in the treatise. 17. The category of defiled and pure qualities has one question and answer. 18. The category of cessation has four questions and answers. 19. The category of what is revealed has one question and answer. 20. The category of the fault of not knowing dependent origination has one question and answer. 21. The category of the benefit of knowing dependent origination has one question and answer. 22. The category of real and unreal things has four questions and answers. 23. The category of the obstacle to knowledge has one question and answer. 24. The category of the formation of suffering has three questions and answers. 25. The cause and effect category has one question and answer. 26. The category of liked and disliked results has one question and answer. 27. The category of three feelings and non-feelings has four questions and answers.
八三苦攝門有三問答。二十九生及等至門有一問答。三十得離門有一問答。三十一染惡非染惡門有一問答。三十二三界門有三問答。三十三學非學等門有七問答。三十四引經說門有一問答。三十五甚深門有一問答。三十六智了門有一問答。三十七非自他作門有二問答。三十八說秘密門有二問答。三十九觀法退還門有一問答。四十非自他等作門有一問答。四十一萠芽等喻門有一問答。四十二燈等喻門有三問答。四十三增長損減門有二問答。四十四因法等門有二問答。四十五漏盡等所顯門有三問答。四十六七十七智門有一問答。四十七四十四智門有一問答。
大門第二明能治法分二。一標。二釋分六。如論應知。
本地分第二廣釋中第六明三摩呬多地分二。一略釋。二廣解 初文分三。一總問。二總答。三略釋 二廣解分五。一總標。二安立。三作意差別。四相差別。五略攝諸經。
初總標分四。一問。二略答。三列名。四解釋分四 一明靜慮分二。一標。二釋分四。一離生有尋伺。二定生無尋伺。三離喜。四舍念清凈 二明解脫分八如論 三明等持分十一如論 四明等至分六如論。
第二廣明安立分八 一安立等引義分二。一略分二。一問。一答分二。一答正義。二答難。二廣分二。一總標總
【現代漢語翻譯】 現代漢語譯本 八十三、苦攝門有三問答。 二十九、生及等至門有一問答。 三十、得離門有一問答。 三十一、染惡非染惡門有一問答。 三十二、三界門有三問答。 三十三、學非學等門有七問答。 三十四、引經說門有一問答。 三十五、甚深門有一問答。 三十六、智了門有一問答。 三十七、非自他作門有二問答。 三十八、說秘密門有二問答。 三十九、觀法退還門有一問答。 四十、非自他等作門有一問答。 四十一、萠芽等喻門有一問答。 四十二、燈等喻門有三問答。 四十三、增長損減門有二問答。 四十四、因法等門有二問答。 四十五、漏盡等所顯門有三問答。 四十六、七十七智門有一問答。 四十七、四十四智門有一問答。
大門第二，闡明能調伏之法，分為二部分：一、標示；二、解釋，又分為六部分。如論中所述，應知。
《本地分》第二，廣泛解釋中，第六部分闡明三摩呬多地（Samahita-bhumi，已得止息之境），分為二部分：一、簡略解釋；二、詳細解釋。首先是簡略解釋，分為三部分：一、總問；二、總答；三、簡略解釋。其次是詳細解釋，分為五部分：一、總標；二、安立；三、作意差別；四、相差別；五、簡略攝集諸經。
首先是總標，分為四部分：一、問；二、略答；三、列名；四、解釋，又分為四部分：一、闡明靜慮（Dhyana，禪定），分為二部分：一、標示；二、解釋，又分為四部分：一、離生有尋伺（Vitarka-vicara，粗細分別）；二、定生無尋伺（無粗細分別）；三、離喜（Vitaraga，離喜悅）；四、舍念清凈（Upeksa-smrti-parisuddhi，舍離和正念的清凈）。二、闡明解脫（Moksa，解脫），分為八部分，如論中所述。三、闡明等持（Samadhi，三摩地），分為十一部分，如論中所述。四、闡明等至（Samapatti，等至），分為六部分，如論中所述。
第二，廣泛闡明安立，分為八部分：一、安立等引義，分為二部分：一、略分，分為二部分：一、問；一、答，分為二部分：一、回答正義；二、回答疑問。二、廣分，分為二部分：一、總標。
【English Translation】 English version Eighty-three, the Chapter on the Compendium of Suffering has three questions and answers. Twenty-nine, the Chapter on Birth and Attainments has one question and answer. Thirty, the Chapter on Obtaining Separation has one question and answer. Thirty-one, the Chapter on Tainted and Untainted Evil has one question and answer. Thirty-two, the Chapter on the Three Realms has three questions and answers. Thirty-three, the Chapter on Learning and Non-learning, etc., has seven questions and answers. Thirty-four, the Chapter on Quoting Sutras has one question and answer. Thirty-five, the Chapter on the Profound has one question and answer. Thirty-six, the Chapter on Understanding with Wisdom has one question and answer. Thirty-seven, the Chapter on Not Self-made or Other-made has two questions and answers. Thirty-eight, the Chapter on Speaking of Secrets has two questions and answers. Thirty-nine, the Chapter on Observing the Dharma and Returning has one question and answer. Forty, the Chapter on Not Self-made or Other-made, etc., has one question and answer. Forty-one, the Chapter on the Simile of Sprouts, etc., has one question and answer. Forty-two, the Chapter on the Simile of Lamps, etc., has three questions and answers. Forty-three, the Chapter on Increase and Decrease has two questions and answers. Forty-four, the Chapter on Causal Dharmas, etc., has two questions and answers. Forty-five, the Chapter on What is Revealed by the Exhaustion of Defilements, etc., has three questions and answers. Forty-six, the Chapter on the Seventy-seven Wisdoms has one question and answer. Forty-seven, the Chapter on the Forty-four Wisdoms has one question and answer.
The Second Great Chapter elucidates the methods of subjugation, divided into two parts: 1. Indication; 2. Explanation, further divided into six parts. As it should be known according to the treatise.
In the Second Section of the 'Local Division', the Sixth Section elucidates the Samahita-bhumi (state of stillness), divided into two parts: 1. Brief explanation; 2. Detailed explanation. The initial text is divided into three parts: 1. General question; 2. General answer; 3. Brief explanation. The detailed explanation is divided into five parts: 1. General indication; 2. Establishment; 3. Differences in intention; 4. Differences in characteristics; 5. Brief collection of the sutras.
First, the general indication is divided into four parts: 1. Question; 2. Brief answer; 3. Listing of names; 4. Explanation, further divided into four parts: 1. Elucidating Dhyana (meditative absorption), divided into two parts: 1. Indication; 2. Explanation, further divided into four parts: 1. Separation from birth with Vitarka-vicara (coarse and subtle thought); 2. Born from Samadhi without Vitarka-vicara (no coarse or subtle thought); 3. Separation from joy (Vitaraga, detachment from joy); 4. Purity of Upeksa-smrti (equanimity and mindfulness). 2. Elucidating Moksa (liberation), divided into eight parts, as described in the treatise. 3. Elucidating Samadhi (concentration), divided into eleven parts, as described in the treatise. 4. Elucidating Samapatti (attainment), divided into six parts, as described in the treatise.
Second, the extensive elucidation of establishment is divided into eight parts: 1. Establishing the meaning of Samahita, divided into two parts: 1. Brief division, divided into two parts: 1. Question; 1. Answer, divided into two parts: 1. Answering the correct meaning; 2. Answering the difficulty. 2. Extensive division, divided into two parts: 1. General indication.
釋分四。一標離生。二明離生勝利。三列欲界五法。四列五圓滿法。二別釋分二。一明欲界五法分五如論。二明圓滿五法分五如論 二安立靜慮等至障分四。一標。二問。三列名。四解釋分二。一辯體分五。如論應知。二明五蓋食分五如論。
三安立靜慮支分四。一明立支分四如論二明諸支作業等分四如論。三明立支因由。四分別尋伺有無 四安立差別名分四。一釋增上心分二。一標。二釋。二釋樂住有二異門。初門分四。一標。二釋。三徴。四答所以。第二異門分二。一明樂住德。二明無色定無是樂。三四釋彼分涅槃及差別涅槃分二。一標。二釋 五安立出諸受事分二。一總標。二解釋分五。一明出諸受分五。一明出諸根分五。一出憂根。二出苦根。三出喜根。四出樂根。五出舍根。二引經。三明瞭知分三。一問。二略答。三別釋分五如論。四明持心分三。一問。二答。三明無餘盡分二。一標。二釋。五明世出世道差別分三。一明世間道過。二明出世道功德。三例余。二明瞭知根分四。一了知憂根分二。一問。二答。二了知苦根分四如論。三了知喜根。四了知樂根。三分別苦根有無。四明無相定。五明舍根至到何處分二。一問。二答 六安立五根與出離界相攝相分二。一總標。二解釋分四。一明出離界分三。
【現代漢語翻譯】 現代漢語譯本 釋分四：一、標離生；二、明離生勝利；三、列欲界五法；四、列五圓滿法。二、別釋分二：一、明欲界五法，分五如論；二、明圓滿五法，分五如論。
二、安立靜慮等至障，分四：一、標；二、問；三、列名；四、解釋。分二：一、辯體，分五，如論應知；二、明五蓋食，分五如論。
三、安立靜慮支，分四：一、明立支，分四如論；二、明諸支作業等，分四如論；三、明立支因由；四、分別尋伺有無。
四、安立差別名，分四：一、釋增上心，分二：一、標；二、釋。二、釋樂住有二異門：初門分四：一、標；二、釋；三、徴；四、答所以。第二異門分二：一、明樂住德；二、明無色定無是樂。三、四、釋彼分涅槃及差別涅槃，分二：一、標；二、釋。
五、安立出諸受事，分二：一、總標；二、解釋。分五：一、明出諸受，分五：一、明出諸根，分五：一、出憂根；二、出苦根；三、出喜根；四、出樂根；五、出舍根。二、引經。三、明瞭知，分三：一、問；二、略答；三、別釋，分五如論。四、明持心，分三：一、問；二、答；三、明無餘盡，分二：一、標；二、釋。五、明世出世道差別，分三：一、明世間道過；二、明出世道功德；三、例余。二、明瞭知根，分四：一、了知憂根，分二：一、問；二、答。二、了知苦根，分四如論。三、了知喜根。四、了知樂根。三、分別苦根有無。四、明無相定。五、明舍根至到何處，分二：一、問；二、答。
六、安立五根與出離界相攝相，分二：一、總標；二、解釋。分四：一、明出離界，分三。
【English Translation】 English version The explanation is divided into four parts: 1. Indicating the arising from detachment; 2. Clarifying the benefits of arising from detachment; 3. Listing the five dharmas of the desire realm; 4. Listing the five perfections. 2. Separate explanation is divided into two parts: 1. Clarifying the five dharmas of the desire realm, divided into five as in the treatise; 2. Clarifying the five perfections, divided into five as in the treatise.
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Establishing the hindrances to meditative absorption (dhyana) and attainment (samapatti), divided into four parts: 1. Indication; 2. Question; 3. Listing the names; 4. Explanation. Divided into two parts: 1. Discriminating the substance, divided into five, as it should be known according to the treatise; 2. Clarifying the nutriment for the five coverings (nivaranas), divided into five as in the treatise.
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Establishing the limbs of meditative absorption (dhyana), divided into four parts: 1. Clarifying the establishment of the limbs, divided into four as in the treatise; 2. Clarifying the functions of the limbs, etc., divided into four as in the treatise; 3. Clarifying the reasons for establishing the limbs; 4. Distinguishing the presence or absence of investigation (vitarka) and analysis (vicara).
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Establishing different names, divided into four parts: 1. Explaining the superior mind (adittacitta), divided into two parts: 1. Indication; 2. Explanation. 2. Explaining dwelling in pleasure (sukhavihara) with two different approaches: The first approach is divided into four parts: 1. Indication; 2. Explanation; 3. Inquiry; 4. Answering the reason. The second approach is divided into two parts: 1. Clarifying the virtues of dwelling in pleasure; 2. Clarifying that there is no such pleasure in the formless attainments (arupa-samapatti). 3. and 4. Explaining the distinction between nirvana and differentiated nirvana, divided into two parts: 1. Indication; 2. Explanation.
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Establishing the emergence from all experienced things, divided into two parts: 1. General indication; 2. Explanation. Divided into five parts: 1. Clarifying the emergence from all experiences, divided into five parts: 1. Clarifying the emergence from all roots (indriya), divided into five parts: 1. Emergence from the root of sorrow (dhkha); 2. Emergence from the root of suffering (duhkha); 3. Emergence from the root of joy (priti); 4. Emergence from the root of pleasure (sukha); 5. Emergence from the root of equanimity (upeksha). 2. Quoting the sutras. 3. Clarifying knowledge, divided into three parts: 1. Question; 2. Brief answer; 3. Detailed explanation, divided into five as in the treatise. 4. Clarifying the holding of the mind, divided into three parts: 1. Question; 2. Answer; 3. Clarifying complete exhaustion without remainder, divided into two parts: 1. Indication; 2. Explanation. 5. Clarifying the difference between mundane and supramundane paths, divided into three parts: 1. Clarifying the faults of the mundane path; 2. Clarifying the merits of the supramundane path; 3. Giving examples for the rest. 2. Clarifying the roots, divided into four parts: 1. Clarifying the root of sorrow, divided into two parts: 1. Question; 2. Answer. 2. Clarifying the root of suffering, divided into four as in the treatise. 3. Clarifying the root of joy. 4. Clarifying the root of pleasure. 3. Distinguishing the presence or absence of the root of suffering. 4. Clarifying the formless samadhi (arupa-samadhi). 5. Clarifying where the root of equanimity reaches, divided into two parts: 1. Question; 2. Answer.
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Establishing the relationship between the five roots and the realm of liberation, divided into two parts: 1. General indication; 2. Explanation. Divided into four parts: 1. Clarifying the realm of liberation, divided into three parts.
一依第三已下明出離。二依第四以下明出離。三依無色界已下明出離。二明出離義分二。一問。二答分二。一依能治立出離。二依所治不立出離三分別欲等三出離分三。一問 二答。三別釋分三。一標。二列名。三立對治分二。一第三已下。二第四已上。四釋經義分二十八。如論應知 七安立六種出離界分六。一略標。二引經。三明立六出離界意趣。四明對治分二。一略分三。一依初四。二依中一。三依后一。二廣分六如論。五明六種出離勝利。六明相攝分二。一明前五相攝。二明後六相攝 八安立四依分五。一略標。二引經列名。三明立四依意趣分二。一問。二答分三。一略釋。二明立意。三解初一。四釋四依分四如論。五依四時立四種人分三。一標。二釋。三結。
二廣解中第三四合明作意及相差別。大門分二。一明作意差別。二明相差別 初文分四。一總標。二別標。三問答分二。一問答七種作意分二。一問。二答。二問答四十作意分三。一問。二列名。三解釋分四十如論。四明二種作意相攝分二。一明相攝相分二十九如論。二明瞭相作意等緣分二。一了相緣分二。一依他。二依內增上取。二餘六緣 第二明相差別分三。一立相。二明相攝。三明修相 初文分二。一明根本四相分六。一問。二略答。三徴
【現代漢語翻譯】 現代漢語譯本： 一、依據第三（「無所有處定」），以下闡明出離。 二、依據第四（「非想非非想處定」），以下闡明出離。 三、依據「無（明）」，以下闡明出離。 二、闡明出離的意義，分為兩部分：一、提問；二、回答，回答又分為兩部分：一、依據能對治（煩惱）而建立出離；二、依據所對治（煩惱）而不建立出離。 三、分別對欲等三種出離，分為三部分：一、提問；二、回答；三、分別解釋，解釋又分為三部分：一、標示；二、列舉名稱；三、建立對治，建立對治又分為兩部分：一、第三（「無所有處定」）以下；二、第四（「非想非非想處定」）以上。 四、解釋經文的意義，分為二十八部分，如論中所述應當知曉。 七、安立六種出離界，分為六部分：一、簡略標示；二、引用經文；三、闡明建立六出離界的意趣；四、闡明對治，分為兩部分：一、簡略地分為三部分：一、依據最初的四個（出離界）；二、依據中間的一個（出離界）；三、依據最後的一個（出離界）；二、詳細地分為六部分，如論中所述。 五、闡明六種出離的勝利。 六、闡明相互攝持，分為兩部分：一、闡明前五個（出離界）的相互攝持；二、闡明后六個（出離界）的相互攝持。 八、安立四依，分為五部分：一、簡略標示；二、引用經文並列舉名稱；三、闡明建立四依的意趣，分為兩部分：一、提問；二、回答，回答又分為三部分：一、簡略解釋；二、闡明建立的意義；三、解釋最初的一個（「依法依義」）。 四、解釋四依，分為四部分，如論中所述。 五、依據四個時節建立四種人，分為三部分：一、標示；二、解釋；三、總結。 二、在廣泛解釋中，第三（作意）和第四（作意）合起來闡明作意以及相的差別。大門分為兩部分：一、闡明作意的差別；二、闡明相的差別。 最初的文分為四部分：一、總標；二、別標；三、問答，問答分為兩部分：一、問答七種作意，分為兩部分：一、提問；二、回答。二、問答四十種作意，分為三部分：一、提問；二、列舉名稱；三、解釋，解釋分為四十部分，如論中所述。 四、闡明兩種作意的相互攝持，分為兩部分：一、闡明相互攝持的相，分為二十九部分，如論中所述；二、闡明了相作意等的緣，分為兩部分：一、了相的緣，分為兩部分：一、依他（緣）；二、依于內在的增上取（緣）。二、其餘六個緣。 第二、闡明相的差別，分為三部分：一、建立相；二、闡明相的攝持；三、闡明修習相。 最初的文分為兩部分：一、闡明根本的四相，分為六部分：一、提問；二、簡略回答；三、征問。
【English Translation】 English version: 1. Based on the third (the 'Station of No-thingness' (Akincannyayatana)), the following explains liberation (Nirvana). 2. Based on the fourth (the 'Station of Neither Perception nor Non-Perception' (Nevasannanasannayatana)), the following explains liberation. 3. Based on 'No (Ignorance)' (Avidya), the following explains liberation. 2. Explaining the meaning of liberation is divided into two parts: 1. Question; 2. Answer, which is further divided into two parts: 1. Establishing liberation based on what can counteract (afflictions); 2. Not establishing liberation based on what is counteracted (afflictions). 3. Distinguishing the three liberations from desire, etc., is divided into three parts: 1. Question; 2. Answer; 3. Separate explanation, which is further divided into three parts: 1. Indication; 2. Enumeration of names; 3. Establishing antidotes, which is further divided into two parts: 1. From the third ('Station of No-thingness') downwards; 2. From the fourth ('Station of Neither Perception nor Non-Perception') upwards. 4. Explaining the meaning of the sutra is divided into twenty-eight parts, as should be known according to the treatise. 7. Establishing the six realms of liberation is divided into six parts: 1. Brief indication; 2. Quoting the sutra; 3. Explaining the intention of establishing the six realms of liberation; 4. Explaining the antidotes, divided into two parts: 1. Briefly divided into three parts: 1. Based on the first four (realms of liberation); 2. Based on the middle one (realm of liberation); 3. Based on the last one (realm of liberation); 2. Detailed division into six parts, as in the treatise. 5. Explaining the benefits of the six liberations. 6. Explaining mutual inclusion, divided into two parts: 1. Explaining the mutual inclusion of the first five (realms of liberation); 2. Explaining the mutual inclusion of the last six (realms of liberation). 8. Establishing the four reliances (Cattaro Nissaya), divided into five parts: 1. Brief indication; 2. Quoting the sutra and enumerating names; 3. Explaining the intention of establishing the four reliances, divided into two parts: 1. Question; 2. Answer, which is further divided into three parts: 1. Brief explanation; 2. Explaining the meaning of establishment; 3. Explaining the first one ('Relying on the Dharma and relying on the meaning'). 4. Explaining the four reliances, divided into four parts, as in the treatise. 5. Establishing four types of people based on the four seasons, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion. 2. In the extensive explanation, the third (attention) and fourth (attention) are combined to explain attention and the difference in characteristics. The main section is divided into two parts: 1. Explaining the difference in attention; 2. Explaining the difference in characteristics. The initial text is divided into four parts: 1. General indication; 2. Specific indication; 3. Questions and answers, divided into two parts: 1. Questions and answers about the seven types of attention, divided into two parts: 1. Question; 2. Answer. 2. Questions and answers about the forty types of attention, divided into three parts: 1. Question; 2. Enumeration of names; 3. Explanation, which is divided into forty parts, as in the treatise. 4. Explaining the mutual inclusion of the two types of attention, divided into two parts: 1. Explaining the characteristics of mutual inclusion, divided into twenty-nine parts, as in the treatise; 2. Explaining the conditions for attention to characteristics, etc., divided into two parts: 1. Conditions for attention to characteristics, divided into two parts: 1. Dependent (condition); 2. Relying on internal enhancing appropriation (condition). 2. The remaining six conditions. Second, explaining the difference in characteristics, divided into three parts: 1. Establishing characteristics; 2. Explaining the inclusion of characteristics; 3. Explaining the cultivation of characteristics. The initial text is divided into two parts: 1. Explaining the fundamental four characteristics, divided into six parts: 1. Question; 2. Brief answer; 3. Inquiry.
。四答。五列名。六解釋分二。一略明四相。二廣解后二相亦如論。二明三十二相分三。初標。次列名。后解釋分三十二。如論應知 第二明相攝分二。一總標。二解釋分四。一明所緣相相攝。二明因緣相攝分二。一總。二別分二。一正。二邪。三明遠離相攝。四明應修習相攝 第三明修相分三。一明修習所緣諸相作意。二明修上二界定因。三引經明修相 初文分五。一問。二略答。三標。四解釋分四如論。五結 二明修上二界定因分四。一標。二列名。三解釋分四。一明因力分二。一問。二答。二明方便力分二。一問。二答。三明說力分二。一問。二答。四明教授力分二。一問。二答。四總結 三引經明修相有六複次 第一複次明四種得定人分三。一標。二列名。三解釋分四。一明愛上人分二。一問。二答。二明見上人分二。一問。二答。三明慢上人分二。一問。二答。四明疑上人分二。一問。二答 第二複次明愛味等三種靜慮分三。一明愛味相應靜慮等定分二。一問。二答分三。一明因。二明愛相三明時。二明清凈靜慮等定分二。一問。二答分三。一明因。二明□□三清凈相。三明無漏靜慮等定分二。一問。二答分三。一明因。二明修。三明入方便 第三複次明順退等四種定分四。一明順退分定分二。一問。二答
【現代漢語翻譯】 現代漢語譯本 四、答。五、列名。六、解釋，分二：一、略明四相（四種普遍存在的特性）。二、廣解后二相，亦如論（如同論述）。 二、明三十二相（佛陀的三十二種殊勝體貌特徵），分三：初、標。次、列名。后、解釋，分三十二，如論應知（如同論述中應瞭解的那樣）。 第二、明相攝（諸相之間的相互包含關係），分二：一、總標。二、解釋，分四：一、明所緣相相攝（所觀對像之間的相互包含關係）。二、明因緣相攝（因緣之間的相互包含關係），分二：一、總。二、別，分二：一、正。二、邪。三、明遠離相攝（遠離之法之間的相互包含關係）。四、明應修習相攝（應修習之法之間的相互包含關係）。 第三、明修相（修習諸相），分三：一、明修習所緣諸相作意（修習所觀對像時的心念活動）。二、明修上二界定因（修習上二界禪定的原因）。三、引經明修相（引用經典說明修習諸相）。 初文分五：一、問。二、略答。三、標。四、解釋，分四，如論。五、結。 二、明修上二界定因，分四：一、標。二、列名。三、解釋，分四：一、明因力（原因的力量），分二：一、問。二、答。二、明方便力（方便的力量），分二：一、問。二、答。三、明說力（言說的力量），分二：一、問。二、答。四、明教授力（教導的力量），分二：一、問。二、答。四、總結。 三、引經明修相有六複次（再次引用經典說明修習諸相有六種情況）。 第一複次，明四種得定人（四種獲得禪定的人），分三：一、標。二、列名。三、解釋，分四：一、明愛上人（因貪愛而得定的人），分二：一、問。二、答。二、明見上人（因邪見而得定的人），分二：一、問。二、答。三、明慢上人（因驕慢而得定的人），分二：一、問。二、答。四、明疑上人（因懷疑而得定的人），分二：一、問。二、答。 第二複次，明愛味等三種靜慮（貪愛滋味等三種禪定），分三：一、明愛味相應靜慮等定（與貪愛滋味相應的禪定），分二：一、問。二、答，分三：一、明因。二、明愛相。三、明時。二、明清凈靜慮等定（清凈的禪定），分二：一、問。二、答，分三：一、明因。二、明□□（原文缺失）。三、清凈相。三、明無漏靜慮等定（無漏的禪定），分二：一、問。二、答，分三：一、明因。二、明修。三、明入方便。 第三複次，明順退等四種定（順退等四種禪定），分四：一、明順退分定（容易退失的禪定），分二：一、問。二、答。
【English Translation】 English version Four, Answer. Five, Listing names. Six, Explanation, divided into two: One, Briefly explaining the four characteristics (four universally existing characteristics). Two, Elaborately explaining the latter two characteristics, also as in the treatise. Two, Explaining the thirty-two characteristics (the Buddha's thirty-two auspicious physical features), divided into three: First, Labeling. Second, Listing names. Third, Explanation, divided into thirty-two, as should be known in the treatise. Second, Explaining the inclusion of characteristics (the mutual inclusion relationships between characteristics), divided into two: One, General labeling. Two, Explanation, divided into four: One, Explaining the mutual inclusion of object-related characteristics (the mutual inclusion relationships between objects of contemplation). Two, Explaining the mutual inclusion of causes and conditions (the mutual inclusion relationships between causes and conditions), divided into two: One, General. Two, Specific, divided into two: One, Correct. Two, Erroneous. Three, Explaining the mutual inclusion of things to be avoided (the mutual inclusion relationships between things to be avoided). Four, Explaining the mutual inclusion of things to be cultivated (the mutual inclusion relationships between things to be cultivated). Third, Explaining the cultivation of characteristics (cultivating characteristics), divided into three: One, Explaining the mental activity when cultivating object-related characteristics (the mental activity when cultivating objects of contemplation). Two, Explaining the causes for cultivating samadhi in the upper two realms (the reasons for cultivating samadhi in the upper two realms). Three, Quoting scriptures to explain the cultivation of characteristics (citing scriptures to explain the cultivation of characteristics). The initial text is divided into five: One, Question. Two, Brief answer. Three, Labeling. Four, Explanation, divided into four, as in the treatise. Five, Conclusion. Two, Explaining the causes for cultivating samadhi in the upper two realms, divided into four: One, Labeling. Two, Listing names. Three, Explanation, divided into four: One, Explaining the power of causes (the power of causes), divided into two: One, Question. Two, Answer. Two, Explaining the power of skillful means (the power of skillful means), divided into two: One, Question. Two, Answer. Three, Explaining the power of speech (the power of speech), divided into two: One, Question. Two, Answer. Four, Explaining the power of instruction (the power of teaching), divided into two: One, Question. Two, Answer. Four, Summary. Three, Citing scriptures to explain the cultivation of characteristics, there are six further instances. First further instance, explaining the four types of people who attain samadhi (four types of people who attain samadhi), divided into three: One, Labeling. Two, Listing names. Three, Explanation, divided into four: One, Explaining the person who attains samadhi through attachment (the person who attains samadhi through craving), divided into two: One, Question. Two, Answer. Two, Explaining the person who attains samadhi through wrong views (the person who attains samadhi through incorrect beliefs), divided into two: One, Question. Two, Answer. Three, Explaining the person who attains samadhi through pride (the person who attains samadhi through arrogance), divided into two: One, Question. Two, Answer. Four, Explaining the person who attains samadhi through doubt (the person who attains samadhi through skepticism), divided into two: One, Question. Two, Answer. Second further instance, explaining the three types of dhyana such as craving for taste (three types of dhyana such as craving for taste), divided into three: One, Explaining dhyana corresponding to craving for taste, etc. (dhyana corresponding to craving for taste), divided into two: One, Question. Two, Answer, divided into three: One, Explaining the cause. Two, Explaining the aspect of craving. Three, Explaining the time. Two, Explaining pure dhyana, etc. (pure dhyana), divided into two: One, Question. Two, Answer, divided into three: One, Explaining the cause. Two, Explaining □□ (original text missing). Three, The aspect of purity. Three, Explaining undefiled dhyana, etc. (undefiled dhyana), divided into two: One, Question. Two, Answer, divided into three: One, Explaining the cause. Two, Explaining the cultivation. Three, Explaining the means of entry. Third further instance, explaining the four types of samadhi such as conducive to regression (four types of samadhi such as conducive to regression), divided into four: One, Explaining samadhi that is conducive to regression (samadhi that is easily lost), divided into two: One, Question. Two, Answer.
分三。一明退因。二明退相。三明退時。二明順住分定分二。一問。二答分三。一明住因。二明□教。三明住相。三明順勝分定分二。一問。二答分二。一明勝進二結。四明順抉擇分定分二。一問。二答分二。一明正義。二釋名分三。一明抉擇義。二立喻。三法合 第四複次明無間入諸等至分二。一問。二答分三。一明因。二明未圓凈相。三明入相分二。一順次。二逆次 第五複次明超越入諸等至分二。一問。二答分四。一明因。二順。三逆。四答難 第六複次明薰脩靜慮分二。一問。二答分二。一總。二別分十一。一成就分二。一明正義。二結。二自在分二。一明正義。二結。三果。四得不退道。五得勝品功德道。六得入凈居。七受三地果分三。一因位。二果位。三指文。八得大梵。九生五凈居。十分別退不退分三。一明正義分四。一明生十七地因。二明退因。三明還生因。四明修因處。二徴。三答所以。十一明身差別。
二廣解中第五明攝諸經宗要有三十複次。分為二門。初十八複次明八解脫等諸定體相。后十二複次明諸經中所有修行要義。
初十八門中第一複次明八解脫分五。一總問。二總答。三列名。四明差別。五解釋分七。
一明有色觀色解脫分六。一問。二答分三。一明有色。二明解
脫。三明觀義。三明有色義。四觀色分二。一問。二答分二。一答色。二答行。五明勝利有二問答如論。六答難 二明內無色想觀外色解脫分三。一問。二答分六。一明生處。二明離欲處。三明無色定。四明不思彼想。五明觀處。六明外義。三明無色想義 三明凈解脫分五。一問。二答分二。一明因。二明果。三徴。四答所以。五明身作證義分二。一標。二釋 四明空處解脫分二。一問。二答分二。一明因。二明果 五明識處解脫分二。一標。二釋分二。一明因。二明果 六明無所有處解脫分二。一標。二釋分二。一明因。二明果 七有頂解脫分二。一明不作勝解處。二明生勝解處。
第二複次明八勝處分四 一明勝義分二。一總標。二別釋分二。一標。二釋分五如論 二分別料簡 三明差別 四釋經義分八如論。
第三複次明十遍處分四 一明遍義。二釋經句。三明依色觸建立意分二。一問。二答分二。一明立二因由。二明不立根等因由分三如論 四依界分別分二。一依色界立八。二依無色界立二。
第四複次明三定次第等分三 一明解脫等三定次第 二明修遍處勝利分三。一明八色遍處勝利。二明識遍處勝利。三明空遍處勝利 三喻顯分三。一解脫二勝處。三遍處 第五複次明三三摩地分四
【現代漢語翻譯】 現代漢語譯本 脫。三明觀義（三種明智的觀想的意義）。三明有色義（三種明智與色法相關的意義）。四觀色分二（四種觀色法分為兩部分）。一問。二答分二（回答分為兩部分）。一答色（回答關於色法的問題）。二答行（回答關於行法的問題）。五明勝利有二問答如論（五種明智的勝利，包含兩個問答，如論中所述）。六答難（回答難題）。 二明內無色想觀外色解脫分三（第二，闡明內心沒有色想而觀外在色法以獲得解脫，分為三個部分）。一問。二答分六（回答分為六個部分）。一明生處（闡明產生之處）。二明離欲處（闡明離欲之處）。三明無色定（闡明無色禪定）。四明不思彼想（闡明不思念那些想法）。五明觀處（闡明觀想之處）。六明外義（闡明外在的意義）。三明無色想義（闡明無色想的意義）。 三明凈解脫分五（第三，闡明凈解脫，分為五個部分）。一問。二答分二（回答分為兩個部分）。一明因（闡明原因）。二明果（闡明結果）。三徴（提問）。四答所以（回答原因）。五明身作證義分二（闡明以身體證悟的意義，分為兩個部分）。一標。二釋（解釋）。 四明空處解脫分二（第四，闡明空無邊處解脫，分為兩個部分）。一問。二答分二（回答分為兩個部分）。一明因（闡明原因）。二明果（闡明結果）。 五明識處解脫分二（第五，闡明識無邊處解脫，分為兩個部分）。一標。二釋分二（解釋分為兩個部分）。一明因（闡明原因）。二明果（闡明結果）。 六明無所有處解脫分二（第六，闡明無所有處解脫，分為兩個部分）。一標。二釋分二（解釋分為兩個部分）。一明因（闡明原因）。二明果（闡明結果）。 七有頂解脫分二（第七，闡明非想非非想處解脫，分為兩個部分）。一明不作勝解處（闡明不作殊勝理解之處）。二明生勝解處（闡明產生殊勝理解之處）。 第二複次明八勝處分四（第二，再次闡明八勝處，分為四個部分）。一明勝義分二（闡明殊勝的意義，分為兩個部分）。一總標。二別釋分二（分別解釋，分為兩個部分）。一標。二釋分五如論（解釋分為五個部分，如論中所述）。二分別料簡（分別考察）。三明差別（闡明差別）。四釋經義分八如論（解釋經文的意義，分為八個部分，如論中所述）。 第三複次明十遍處分四（第三，再次闡明十遍處，分為四個部分）。一明遍義（闡明遍的意義）。二釋經句（解釋經文語句）。三明依色觸建立意分二（闡明依據色和觸建立意念的原因，分為兩個部分）。一問。二答分二（回答分為兩個部分）。一明立二因由（闡明建立兩種原因的理由）。二明不立根等因由分三如論（闡明不建立根等原因的理由，分為三個部分，如論中所述）。四依界分別分二（依據界進行分別，分為兩個部分）。一依立八（依據建立八種）。二依無立二（依據無建立兩種）。 第四複次明三定次第等分三（第四，再次闡明三種禪定的次第等，分為三個部分）。一明解脫等三定次第（闡明解脫等三種禪定的次第）。二明修遍處勝利分三（闡明修習遍處的勝利，分為三個部分）。一明八色遍處勝利（闡明八種色遍處的勝利）。二明識遍處勝利（闡明識遍處的勝利）。三明空遍處勝利（闡明空遍處的勝利）。三喻顯分三（用比喻來顯明，分為三個部分）。一解脫二勝處（解脫和勝處）。三遍處（遍處）。 第五複次明三三摩地分四（第五，再次闡明三種三摩地，分為四個部分）。
【English Translation】 English version 'Tuo'. Explanation of the meaning of the Threefold Enlightenment Observation. The meaning of the Threefold Enlightenment with Form. The Fourfold Observation of Form is divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. Answer on Form. 2. Answer on Action. The Fifth Enlightenment's Victory has two questions and answers as discussed in the treatise. 6. Answering Difficulties. Second, explaining liberation through observing external form while internally without form-thought is divided into three parts: 1. Question. 2. Answer, divided into six parts: 1. Explaining the place of birth. 2. Explaining the place of detachment from desire. 3. Explaining the Formless Samadhi. 4. Explaining not thinking of those thoughts. 5. Explaining the place of observation. 6. Explaining the external meaning. 3. Explaining the meaning of Formless Thought. Third, explaining Pure Liberation is divided into five parts: 1. Question. 2. Answer, divided into two parts: 1. Explaining the cause. 2. Explaining the result. 3. Inquiry. 4. Answering the reason. 5. Explaining the meaning of bodily attestation, divided into two parts: 1. Statement. 2. Explanation. Fourth, explaining Liberation in the Sphere of Emptiness is divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. Explaining the cause. 2. Explaining the result. Fifth, explaining Liberation in the Sphere of Consciousness is divided into two parts: 1. Statement. 2. Explanation, divided into two parts: 1. Explaining the cause. 2. Explaining the result. Sixth, explaining Liberation in the Sphere of Nothingness is divided into two parts: 1. Statement. 2. Explanation, divided into two parts: 1. Explaining the cause. 2. Explaining the result. Seventh, Liberation in the Peak of Existence is divided into two parts: 1. Explaining the place of not making superior understanding. 2. Explaining the place of generating superior understanding. Secondly, again explaining the Eight Overcomings is divided into four parts: 1. Explaining the Overcoming Meaning, divided into two parts: 1. General statement. 2. Separate explanation, divided into two parts: 1. Statement. 2. Explanation, divided into five parts as discussed in the treatise. 2. Separate examination and selection. 3. Explaining the differences. 4. Explaining the meaning of the sutra, divided into eight parts as discussed in the treatise. Thirdly, again explaining the Ten All-Encompassing Spheres is divided into four parts: 1. Explaining the meaning of 'all-encompassing'. 2. Explaining the sutra verses. 3. Explaining the intention of establishing thought based on form and touch, divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. Explaining the reasons for establishing two causes. 2. Explaining the reasons for not establishing roots etc., divided into three parts as discussed in the treatise. 4. Distinguishing based on realms, divided into two parts: 1. Establishing eight based on . 2. Establishing two based on without . Fourthly, again explaining the sequence of the Three Samadhis etc. is divided into three parts: 1. Explaining the sequence of the Three Samadhis such as Liberation. 2. Explaining the benefits of cultivating the All-Encompassing Spheres, divided into three parts: 1. Explaining the benefits of the Eight Form All-Encompassing Spheres. 2. Explaining the benefits of the Consciousness All-Encompassing Sphere. 3. Explaining the benefits of the Emptiness All-Encompassing Sphere. 3. Revealing through metaphors, divided into three parts: 1. Liberation and the Two Overcomings. 3. All-Encompassing Spheres. Fifthly, again explaining the Three Samadhis is divided into four parts.
一總標 二解釋分三。一明空定分三。一問。二略答。三明空性分三。一略標。二解釋分四如論。三明說四空意分二。一明彼果。二明觀察分二。一明悟。二明不悟。二明無愿定分二。一問。二答。三明無相定分三。一問。二略答。三引經分二。一總標經句。二解釋分三。一明不低。即有二異門如論。二明善不善解脫。三明曉了果及功德。有三異門如論 三釋三定次第名 四會通經意分二。一問。二答分二。一明先說空無願意。二明後說無相意。
第六複次明有尋伺等三定分三 一明有尋伺定分二。一問。二答 二明無尋唯伺定分二。一問。二答 三明無尋伺定分二。一明體分二。一問。二答分三。一明定體。二明生處。三料簡。二明相分二。一問。二答分二。一依勝解。二依平等。
第七複次明小定等分四 一明小定分二。一問。二答分二。一依所緣。二依作意 二明大定分二。一問。二答分二。一依所緣。二依作意 三明無量定分二。一問。二答分二。一依所緣。二依作意 四分別二定分七。一明二定體。二明一樹下想分二。一問。二答分二。一明光明相。二明勝利。三明作意得成二分二。一問。二答。四明修成二分二。一問。二答。五明行成二分二。一問。二答。六明人成二分二。一問。二答。七
【現代漢語翻譯】 現代漢語譯本 一、總標 二、解釋，分三部分： 一、明空定，分三部分： 一、問： 二、略答： 三、明空性，分三部分： 一、略標： 二、解釋，分四部分（如論中所述）： 三、明說四空意，分二部分： 一、明彼果： 二、明觀察，分二部分： 一、明悟： 二、明不悟： 二、明無愿定，分二部分： 一、問： 二、答： 三、明無相定，分三部分： 一、問： 二、略答： 三、引經，分二部分： 一、總標經句： 二、解釋，分三部分： 一、明不低（即有二異門，如論中所述）： 二、明善不善解脫： 三、明曉了果及功德（有三異門，如論中所述）： 三、釋三定次第名： 四、會通經意，分二部分： 一、問： 二、答，分二部分： 一、明先說空無願意： 二、明後說無相意：
第六、複次明有尋伺等三定，分三部分： 一、明有尋伺定，分二部分： 一、問： 二、答： 二、明無尋唯伺定，分二部分： 一、問： 二、答： 三、明無尋伺定，分二部分： 一、明體，分二部分： 一、問： 二、答，分三部分： 一、明定體： 二、明生處： 三、料簡： 二、明相，分二部分： 一、問： 二、答，分二部分： 一、依勝解： 二、依平等：
第七、複次明小定等，分四部分： 一、明小定，分二部分： 一、問： 二、答，分二部分： 一、依所緣： 二、依作意： 二、明大定，分二部分： 一、問： 二、答，分二部分： 一、依所緣： 二、依作意： 三、明無量定，分二部分： 一、問： 二、答，分二部分： 一、依所緣： 二、依作意： 四、分別二定，分七部分： 一、明二定體： 二、明一樹下想，分二部分： 一、問： 二、答，分二部分： 一、明光明相： 二、明勝利： 三、明作意得成二分，分二部分： 一、問： 二、答： 四、明修成二分，分二部分： 一、問： 二、答： 五、明行成二分，分二部分： 一、問： 二、答： 六、明人成二分，分二部分： 一、問： 二、答： 七、
【English Translation】 English version I. General Outline II. Explanation, divided into three parts: A. Clarifying the Emptiness Samadhi, divided into three parts: 1. Question: 2. Brief Answer: 3. Clarifying the Nature of Emptiness, divided into three parts: a. Brief Outline: b. Explanation, divided into four parts (as in the treatise): c. Clarifying the Meaning of the Four Emptinesses, divided into two parts: i. Clarifying Their Results: ii. Clarifying Observation, divided into two parts: (a) Clarifying Enlightenment: (b) Clarifying Non-Enlightenment: B. Clarifying the Wishlessness Samadhi, divided into two parts: 1. Question: 2. Answer: C. Clarifying the Signlessness Samadhi, divided into three parts: 1. Question: 2. Brief Answer: 3. Citing Sutras, divided into two parts: a. General Outline of Sutra Verses: b. Explanation, divided into three parts: i. Clarifying Non-Inferiority (i.e., having two different aspects, as in the treatise): ii. Clarifying Liberation from Good and Non-Good: iii. Clarifying Understanding of Results and Merits (having three different aspects, as in the treatise): D. Explaining the Order of the Three Samadhis: E. Harmonizing the Meaning of the Sutras, divided into two parts: 1. Question: 2. Answer, divided into two parts: a. Clarifying Why Emptiness and Wishlessness are Mentioned First: b. Clarifying Why Signlessness is Mentioned Later:
VI. Furthermore, Clarifying the Three Samadhis of Initial Application and Sustained Application, etc., divided into three parts: A. Clarifying the Samadhi of Initial Application and Sustained Application, divided into two parts: 1. Question: 2. Answer: B. Clarifying the Samadhi of No Initial Application but Only Sustained Application, divided into two parts: 1. Question: 2. Answer: C. Clarifying the Samadhi of No Initial Application and No Sustained Application, divided into two parts: 1. Clarifying the Substance, divided into two parts: a. Question: b. Answer, divided into three parts: i. Clarifying the Substance of the Samadhi: ii. Clarifying the Place of Arising: iii. Analysis: 2. Clarifying the Characteristics, divided into two parts: a. Question: b. Answer, divided into two parts: i. Based on Understanding: ii. Based on Equality:
VII. Furthermore, Clarifying Minor Samadhis, etc., divided into four parts: A. Clarifying Minor Samadhis, divided into two parts: 1. Question: 2. Answer, divided into two parts: a. Based on the Object of Focus: b. Based on Mental Effort: B. Clarifying Major Samadhis, divided into two parts: 1. Question: 2. Answer, divided into two parts: a. Based on the Object of Focus: b. Based on Mental Effort: C. Clarifying Immeasurable Samadhis, divided into two parts: 1. Question: 2. Answer, divided into two parts: a. Based on the Object of Focus: b. Based on Mental Effort: D. Distinguishing Between the Two Samadhis, divided into seven parts: 1. Clarifying the Substance of the Two Samadhis: 2. Clarifying the Thought Under a Single Tree, divided into two parts: a. Question: b. Answer, divided into two parts: i. Clarifying the Aspect of Light: ii. Clarifying the Victory: 3. Clarifying the Accomplishment of Mental Effort, divided into two parts: a. Question: b. Answer: 4. Clarifying the Accomplishment of Cultivation, divided into two parts: a. Question: b. Answer: 5. Clarifying the Accomplishment of Practice, divided into two parts: a. Question: b. Answer: 6. Clarifying the Accomplishment of the Person, divided into two parts: a. Question: b. Answer: 7.
明光明差別分二。一問。二答分二。一明初靜慮分二。一喻。二法合二明第二已上分二。一喻。二法合。
第八複次明建立四無量定分二。一總問。二答分三。一明建立分二。一依有情分三。一標。二列名。三釋。二依作意分二。一標。二釋分四如論。二釋經句分三。一釋俱等句分二。一總標解釋分九如論。二答難有四句如論。三明密意分三。一問。二答分四。一明慈第一密意分二。一標。二釋。二明悲第一密意分二。一標明。二釋。三喜第一分三。一標。二釋。三結。四明舍第一分三。一標。二釋。三結。三總結。
第九複次明一分等二定分三 一明修一分定分二。一問。二答分二。一略。二廣 二明修具分定分二。一問。二答 三明二定障分五。一總標。二引經列名。三問答分二。一問。二答分四。一略答。二列名。三明依。四明障體。四明障相分十一。一明疑障。二明方便緩障分三。一釋。二喻。三法合。三明不守根門等障。四明多睡眠多覺悟障。五明太過勇猛精進障。六明太過策勵障。七明踴躍障。八明大怖障。九明種種想障。有二異門如論。十明多言論障。十一明極思察門障。五分別諸障分二。一明別相障。二明俱相障。
第十複次明喜俱行等三定分三 一明喜俱行分二。一問。二答
【現代漢語翻譯】 現代漢語譯本： 第八部分是關於光明和光明的差別，分為兩部分。第一部分是提問。第二部分是回答，又分為兩部分。第一部分闡述最初的禪定，分為兩部分。第一部分是比喻。第二部分是法義的結合。第二部分闡述第二禪定及以上，分為兩部分。第一部分是比喻。第二部分是法義的結合。
第八部分是關於建立四無量定，分為兩部分。第一部分是總的提問。第二部分是回答，分為三部分。第一部分闡述建立，分為兩部分。第一部分是依有情而建立，分為三部分。第一部分是標示。第二部分是列舉名稱。第三部分是解釋。第二部分是依作意而建立，分為兩部分。第一部分是標示。第二部分是解釋，分為四種情況，如論中所述。第二部分是解釋經文語句，分為三部分。第一部分是解釋『俱等』句，分為兩部分。第一部分是總的標示和解釋，分為九種情況，如論中所述。第二部分是回答關於四句的疑問，如論中所述。第三部分是闡述密意，分為三部分。第一部分是提問。第二部分是回答，分為四部分。第一部分闡述慈心第一的密意，分為兩部分。第一部分是標示。第二部分是解釋。第二部分闡述悲心第一的密意，分為兩部分。第一部分是標示。第二部分是解釋。第三部分闡述喜心第一，分為三部分。第一部分是標示。第二部分是解釋。第三部分是總結。第四部分闡述舍心第一，分為三部分。第一部分是標示。第二部分是解釋。第三部分是總結。第三部分是總結。
第九部分是關於一分定和具分定，分為三部分。第一部分闡述修習一分定，分為兩部分。第一部分是提問。第二部分是回答，分為兩部分。第一部分是簡略的回答。第二部分是詳細的回答。第二部分闡述修習具分定，分為兩部分。第一部分是提問。第二部分是回答。第三部分闡述兩種禪定的障礙，分為五部分。第一部分是總的標示。第二部分是引用經文列舉名稱。第三部分是問答，分為兩部分。第一部分是提問。第二部分是回答，分為四部分。第一部分是簡略的回答。第二部分是列舉名稱。第三部分是闡述所依。第四部分是闡述障礙的本體。第四部分闡述障礙的相狀，分為十一部分。第一部分闡述疑惑的障礙。第二部分闡述方便遲緩的障礙，分為三部分。第一部分是解釋。第二部分是比喻。第三部分是法義的結合。第三部分闡述不守護根門的障礙。第四部分闡述多睡眠多覺悟的障礙。第五部分闡述太過勇猛精進的障礙。第六部分闡述太過策勵的障礙。第七部分闡述踴躍的障礙。第八部分闡述大怖的障礙。第九部分闡述種種想的障礙，有兩種不同的解釋，如論中所述。第十部分闡述多言論的障礙。第十一部分闡述極度思察的障礙。第五部分是分別各種障礙，分為兩部分。第一部分闡述個別的相狀的障礙。第二部分闡述共同的相狀的障礙。
第十部分是關於喜俱行等三種禪定，分為三部分。第一部分闡述喜俱行，分為兩部分。第一部分是提問。第二部分是回答。
【English Translation】 English version: The eighth section concerns the distinctions between light and light, and is divided into two parts. The first part is a question. The second part is the answer, which is further divided into two parts. The first part explains the initial dhyana (靜慮 - meditative absorption), divided into two parts. The first part is a metaphor. The second part is the combination of Dharma (法 - teachings) and meaning. The second part explains the second dhyana and above, divided into two parts. The first part is a metaphor. The second part is the combination of Dharma and meaning.
The eighth section concerns the establishment of the four immeasurable minds (四無量定 - four immeasurables), divided into two parts. The first part is a general question. The second part is the answer, divided into three parts. The first part explains the establishment, divided into two parts. The first part is the establishment based on sentient beings (有情 - sentient beings), divided into three parts. The first part is the indication. The second part is the enumeration of names. The third part is the explanation. The second part is the establishment based on mental activity (作意 - attention), divided into two parts. The first part is the indication. The second part is the explanation, divided into four cases, as described in the treatise. The second part is the explanation of the sutra sentences, divided into three parts. The first part is the explanation of the '俱等' (俱等 - together and equal) phrase, divided into two parts. The first part is the general indication and explanation, divided into nine cases, as described in the treatise. The second part is the answer to the question about the four sentences, as described in the treatise. The third part is the explanation of the hidden meaning (密意 - hidden meaning), divided into three parts. The first part is the question. The second part is the answer, divided into four parts. The first part explains the hidden meaning of loving-kindness (慈 - loving-kindness) being the first, divided into two parts. The first part is the indication. The second part is the explanation. The second part explains the hidden meaning of compassion (悲 - compassion) being the first, divided into two parts. The first part is the indication. The second part is the explanation. The third part explains the joy (喜 - joy) being the first, divided into three parts. The first part is the indication. The second part is the explanation. The third part is the conclusion. The fourth part explains equanimity (舍 - equanimity) being the first, divided into three parts. The first part is the indication. The second part is the explanation. The third part is the conclusion. The third part is the summary.
The ninth section concerns the one-part concentration (一分定 - one-part concentration) and the complete concentration (具分定 - complete concentration), divided into three parts. The first part explains the practice of one-part concentration, divided into two parts. The first part is the question. The second part is the answer, divided into two parts. The first part is the brief answer. The second part is the detailed answer. The second part explains the practice of complete concentration, divided into two parts. The first part is the question. The second part is the answer. The third part explains the obstacles to the two concentrations, divided into five parts. The first part is the general indication. The second part is the quotation of sutras and enumeration of names. The third part is the question and answer, divided into two parts. The first part is the question. The second part is the answer, divided into four parts. The first part is the brief answer. The second part is the enumeration of names. The third part is the explanation of the basis. The fourth part is the explanation of the substance of the obstacle. The fourth part explains the characteristics of the obstacles, divided into eleven parts. The first part explains the obstacle of doubt (疑 - doubt). The second part explains the obstacle of slow progress in skillful means (方便緩 - slow skillful means), divided into three parts. The first part is the explanation. The second part is the metaphor. The third part is the combination of Dharma and meaning. The third part explains the obstacle of not guarding the sense doors (不守根門 - not guarding the sense doors). The fourth part explains the obstacle of too much sleep and too much wakefulness (多睡眠多覺悟 - too much sleep and wakefulness). The fifth part explains the obstacle of too much vigor and diligence (太過勇猛精進 - too much vigor). The sixth part explains the obstacle of too much exertion (太過策勵 - too much exertion). The seventh part explains the obstacle of elation (踴躍 - elation). The eighth part explains the obstacle of great fear (大怖 - great fear). The ninth part explains the obstacle of various thoughts (種種想 - various thoughts), with two different explanations, as described in the treatise. The tenth part explains the obstacle of too much talk (多言論 - too much talk). The eleventh part explains the obstacle of extreme contemplation (極思察門 - extreme contemplation). The fifth part is the distinction of various obstacles, divided into two parts. The first part explains the obstacles of individual characteristics (別相障 - individual characteristics). The second part explains the obstacles of common characteristics (俱相障 - common characteristics).
The tenth section concerns the three concentrations, such as joy-accompanied concentration (喜俱行 - joy-accompanied), divided into three parts. The first part explains joy-accompanied concentration, divided into two parts. The first part is the question. The second part is the answer.
二明樂俱行分二。一問。二答 三明舍俱行分二。一問。二答。
第十一複次明得現法樂住定等四定分四 一明現法樂住定分二。一問。二答分二。一明定體分二。一加行道。二根本未成道 二引經答難 二明見智定分二。一問。二答分二。一明定體。二引經分二。一明見。二明智 三明分別慧定分二。一問。二答分二。一依方便道。二依修無礙解 四明盡諸漏定分二。一問。二答。
第十二複次明五聖智定分五。一問。二答。三標。四列名。五釋經分十四如論。
第十三複次明五支定分四。一總問。二引經略答。三廣解分五 一明初靜慮支定分二。一明定體有六句如論。二喻顯有十如論 二明第二靜慮支定分二。一立喻有五如論。二顯定體有六句如前 三明第三靜慮支定有二喻如論 四明第四靜慮支定分二。一顯定體有二句如論。二立喻分二。一長者喻分二。一問。二答分二。一明喻。二法合。二立八經九經喻分二。一明喻。二法合 五明觀察緣起支定分二。一標。二釋 第四明聖定及建立差別分三。一問。二答分二。一答前問。二答后問。三總結。
第十四複次明有因有具聖正定分二。一問。二略答分七 一明聖 二明因分二。一標。二釋 三明具分二。一標。二釋 四明差別分二。一
【現代漢語翻譯】 現代漢語譯本 二、闡明樂與俱行之法，分為兩部分：一、提問；二、解答。
三、闡明舍與俱行之法，分為兩部分：一、提問；二、解答。
第十一、再次闡明獲得現法樂住定等四種禪定，分為四個部分：一、闡明現法樂住定，分為兩部分：一、提問；二、解答，解答又分為兩部分：一、闡明禪定的本體，分為兩部分：一、加行道（指為達到禪定所做的準備），二、根本未成道（指尚未完全成就的根本禪定）；二、引用經文解答疑問。二、闡明見智定，分為兩部分：一、提問；二、解答，解答又分為兩部分：一、闡明禪定的本體；二、引用經文，分為兩部分：一、闡明見（指正確的見解），二、闡明智（指智慧）。三、闡明分別慧定，分為兩部分：一、提問；二、解答，解答又分為兩部分：一、依據方便道（指達到智慧的方便法門），二、依據修無礙解（指修習無礙的解脫智慧）。四、闡明盡諸漏定（指斷盡一切煩惱的禪定），分為兩部分：一、提問；二、解答。
第十二、再次闡明五聖智定（指五種聖者的智慧禪定），分為五個部分：一、提問；二、解答；三、標示；四、列舉名稱；五、解釋經文，分為十四個部分，如論中所述。
第十三、再次闡明五支定（指具有五種要素的禪定），分為四個部分：一、總提問；二、引用經文簡略回答；三、詳細解釋，分為五個部分：一、闡明初靜慮支定（指初禪的要素），分為兩部分：一、闡明禪定的本體，有六句話，如論中所述；二、用比喻來顯明，有十個比喻，如論中所述。二、闡明第二靜慮支定（指二禪的要素），分為兩部分：一、設立比喻，有五個比喻，如論中所述；二、顯明禪定的本體，有六句話，如前所述。三、闡明第三靜慮支定（指三禪的要素），有兩個比喻，如論中所述。四、闡明第四靜慮支定（指四禪的要素），分為兩部分：一、顯明禪定的本體，有兩句話，如論中所述；二、設立比喻，分為兩部分：一、長者喻（用長者的比喻），分為兩部分：一、提問；二、解答，解答又分為兩部分：一、闡明比喻；二、法義結合。二、設立八經九經喻（用八種經和九種經的比喻），分為兩部分：一、闡明比喻；二、法義結合。五、闡明觀察緣起支定（指觀察事物生起因緣的禪定），分為兩部分：一、標示；二、解釋。第四、闡明聖定以及建立差別，分為三個部分：一、提問；二、解答，解答又分為兩部分：一、回答前面的提問；二、回答後面的提問；三、總結。
第十四、再次闡明有因有具聖正定（指具有原因和條件的聖者正定），分為兩部分：一、提問；二、簡略回答，分為七個部分：一、闡明聖（指聖者的身份）；二、闡明因（指原因），分為兩部分：一、標示；二、解釋；三、闡明具（指條件），分為兩部分：一、標示；二、解釋；四、闡明差別，分為兩部分：一
【English Translation】 English version Two, explaining the joy and accompanying factors, divided into two parts: one, asking; two, answering.
Three, explaining the equanimity and accompanying factors, divided into two parts: one, asking; two, answering.
Eleventh, further explaining the four concentrations such as the 'present-moment-bliss-abiding' concentration, divided into four parts: one, explaining the 'present-moment-bliss-abiding' concentration, divided into two parts: one, asking; two, answering, with the answer further divided into two parts: one, explaining the essence of the concentration, divided into two parts: one, the preparatory path (referring to the preparations made to achieve concentration), two, the fundamental unachieved path (referring to the fundamental concentration that has not yet been fully achieved); two, citing scriptures to answer questions. Two, explaining the 'seeing-wisdom' concentration, divided into two parts: one, asking; two, answering, with the answer further divided into two parts: one, explaining the essence of the concentration; two, citing scriptures, divided into two parts: one, explaining 'seeing' (referring to correct views), two, explaining 'wisdom'. Three, explaining the 'discriminating-wisdom' concentration, divided into two parts: one, asking; two, answering, with the answer further divided into two parts: one, based on the expedient path (referring to expedient methods to achieve wisdom), two, based on cultivating unobstructed liberation (referring to cultivating unobstructed wisdom of liberation). Four, explaining the 'exhausting-all-defilements' concentration (referring to the concentration that cuts off all afflictions), divided into two parts: one, asking; two, answering.
Twelfth, further explaining the five 'noble-wisdom' concentrations (referring to the wisdom concentrations of the five types of noble beings), divided into five parts: one, asking; two, answering; three, indicating; four, listing names; five, explaining the scriptures, divided into fourteen parts, as described in the treatise.
Thirteenth, further explaining the five-factored concentration (referring to concentration with five elements), divided into four parts: one, general question; two, brief answer citing scriptures; three, detailed explanation, divided into five parts: one, explaining the 'initial-dhyana-factor' concentration (referring to the elements of the first dhyana), divided into two parts: one, explaining the essence of the concentration, with six phrases, as described in the treatise; two, illustrating with metaphors, with ten metaphors, as described in the treatise. Two, explaining the 'second-dhyana-factor' concentration (referring to the elements of the second dhyana), divided into two parts: one, establishing metaphors, with five metaphors, as described in the treatise; two, revealing the essence of the concentration, with six phrases, as described earlier. Three, explaining the 'third-dhyana-factor' concentration (referring to the elements of the third dhyana), with two metaphors, as described in the treatise. Four, explaining the 'fourth-dhyana-factor' concentration (referring to the elements of the fourth dhyana), divided into two parts: one, revealing the essence of the concentration, with two phrases, as described in the treatise; two, establishing metaphors, divided into two parts: one, the 'elder' metaphor (using the metaphor of an elder), divided into two parts: one, asking; two, answering, with the answer further divided into two parts: one, explaining the metaphor; two, combining the Dharma meaning. Two, establishing the 'eight-sutra' and 'nine-sutra' metaphors (using the metaphors of eight sutras and nine sutras), divided into two parts: one, explaining the metaphor; two, combining the Dharma meaning. Five, explaining the 'observing-dependent-origination-factor' concentration (referring to the concentration of observing the causes and conditions of the arising of things), divided into two parts: one, indicating; two, explaining. Fourth, explaining the noble concentration and establishing distinctions, divided into three parts: one, asking; two, answering, with the answer further divided into two parts: one, answering the previous question; two, answering the subsequent question; three, summarizing.
Fourteenth, further explaining the 'noble-right-concentration-with-cause-and-condition' (referring to the noble right concentration with cause and conditions), divided into two parts: one, asking; two, brief answer, divided into seven parts: one, explaining 'noble' (referring to the identity of the noble being); two, explaining 'cause', divided into two parts: one, indicating; two, explaining; three, explaining 'condition', divided into two parts: one, indicating; two, explaining; four, explaining distinctions, divided into two parts: one
標。二釋 五明正見等次第分二。一問。二答分三。一明五因次第。二明三具次第。三明正定次第 六明舍邪見等分三。一明正見方便道。二明舍邪進念圓滿正進念。三明圓滿正定 七明攝三學分二。一明體分二。一明戒學。二明心慧學分二。一標。二釋。二結。
第十五複次明金剛喻定分二。一問。二答分二。一明體。二釋名分二。一法分五如論。二喻。
第十六複次明五現見等至分六。一問。二引經略答。三明等至義。四略攝體性。五解釋分五。一明觀內不凈現見等至。二明觀外不凈現見等至分二。一明體相。二釋經義分二。一明內外不凈。二觀識流轉。三明俱住二世現見等至。四明唯住他世等至。五明俱無所住現見等至分二。一明體。二結。六指上文。
第十七複次明無想等至分三。一問。二略答。三明作意分二。一問。二答分七。一明作意。二明觀過。三明見勝。四明漸次。五明因位。六明果位。七明退位。
第十八複次明滅盡等至分九 一問。二略答。三明方便分二。一問。二答分二。一明定因。二明差別分二。一標。二釋分二。一依悲想非非想處相。二依滅盡相 四明滅盡所作分二。一標。二釋分二。一問。二答分三。一答正。二答觀。三答所作 五明次第滅三種行分二。一問
【現代漢語翻譯】 標。二釋 五明正見等次第分二。一問。二答分三。一明五因次第。二明三具次第。三明正定次第 六明舍邪見等分三。一明正見方便道。二明舍邪進念圓滿正進念。三明圓滿正定 七明攝三學分二。一明體分二。一明戒學。二明心慧學分二。一標。二釋。二結。
第十五複次明金剛喻定分二。一問。二答分二。一明體。二釋名分二。一法分五如論。二喻。
第十六複次明五現見等至分六。一問。二引經略答。三明等至義。四略攝體性。五解釋分五。一明觀內不凈現見等至。二明觀外不凈現見等至分二。一明體相。二釋經義分二。一明內外不凈。二觀識流轉。三明俱住二世現見等至。四明唯住他世等至。五明俱無所住現見等至分二。一明體。二結。六指上文。
第十七複次明無想等至分三。一問。二略答。三明作意分二。一問。二答分七。一明作意。二明觀過。三明見勝。四明漸次。五明因位。六明果位。七明退位。
第十八複次明滅盡等至分九 一問。二略答。三明方便分二。一問。二答分二。一明定因。二明差別分二。一標。二釋分二。一依悲想非非想處相。二依滅盡相 四明滅盡所作分二。一標。二釋分二。一問。二答分三。一答正。二答觀。三答所作 五明次第滅三種行分二。一問
【English Translation】 Label. Second explanation. The fifth section on the sequence of Right View, etc., is divided into two parts: 1. Question; 2. Answer, which is divided into three parts: 1. Explaining the sequence of the five causes; 2. Explaining the sequence of the three requisites; 3. Explaining the sequence of Right Concentration. The sixth section on abandoning wrong views, etc., is divided into three parts: 1. Explaining the expedient path of Right View; 2. Explaining abandoning wrong views and advancing mindfulness to perfect Right Mindfulness; 3. Explaining perfect Right Concentration. The seventh section on encompassing the three learnings is divided into two parts: 1. Explaining the substance, which is divided into two parts: 1. Explaining the learning of precepts (戒學, jiè xué); 2. Explaining the learning of mind and wisdom (心慧學, xīn huì xué), which is divided into two parts: 1. Label; 2. Explanation. 2. Conclusion.
The fifteenth section further explains the Vajra-like Samadhi (金剛喻定, Jīngāng yù dìng), divided into two parts: 1. Question; 2. Answer, which is divided into two parts: 1. Explaining the substance; 2. Explaining the name, which is divided into two parts: 1. The Dharma is divided into five parts as in the treatise; 2. Metaphor.
The sixteenth section further explains the five kinds of direct perception Samadhi (五現見等至, wǔ xiàn jiàn děng zhì), divided into six parts: 1. Question; 2. Briefly answering by quoting the sutra; 3. Explaining the meaning of Samadhi; 4. Briefly summarizing the nature; 5. Explanation, divided into five parts: 1. Explaining the Samadhi of directly perceiving internal impurity; 2. Explaining the Samadhi of directly perceiving external impurity, divided into two parts: 1. Explaining the substance and characteristics; 2. Explaining the meaning of the sutra, divided into two parts: 1. Explaining internal and external impurity; 2. Observing the flow of consciousness. 3. Explaining the Samadhi of dwelling in both worlds; 4. Explaining the Samadhi of dwelling only in other worlds; 5. Explaining the Samadhi of dwelling nowhere, divided into two parts: 1. Explaining the substance; 2. Conclusion. 6. Referring to the above text.
The seventeenth section further explains the Non-Perception Samadhi (無想等至, wú xiǎng děng zhì), divided into three parts: 1. Question; 2. Brief answer; 3. Explaining mental activity, divided into two parts: 1. Question; 2. Answer, which is divided into seven parts: 1. Explaining mental activity; 2. Observing faults; 3. Seeing advantages; 4. Gradual sequence; 5. Causal position; 6. Result position; 7. Regressive position.
The eighteenth section further explains the Cessation Samadhi (滅盡等至, miè jǐn děng zhì), divided into nine parts: 1. Question; 2. Brief answer; 3. Explaining the expedient means, divided into two parts: 1. Question; 2. Answer, which is divided into two parts: 1. Explaining the cause of Samadhi; 2. Explaining the differences, divided into two parts: 1. Label; 2. Explanation, which is divided into two parts: 1. Based on the characteristics of the Realm of Neither Perception nor Non-Perception of Grief and Thought (悲想非非想處相, bēi xiǎng fēi fēi xiǎng chù xiāng); 2. Based on the characteristics of Cessation (滅盡相, miè jǐn xiāng). 4. Explaining what is done by Cessation, divided into two parts: 1. Label; 2. Explanation, which is divided into two parts: 1. Question; 2. Answer, which is divided into three parts: 1. Answering correctly; 2. Answering observation; 3. Answering what is done. 5. Explaining the three kinds of practices that are extinguished in sequence, divided into two parts: 1. Question
。二答分二。一標明。二釋分三。一明行時。二明住時。三明起時 六識不離身份二。一問。二答 七明入出分二。一問。二答 八明觸三種觸分二。一問。二答分三。一標。二列名略釋。三廣釋分三。一明緣有境。二明緣境境。三明緣滅境 九明總結。
後有十二複次明諸經中所有修行要義者。第一複次明於空閑處修正定分二。一標經句。二釋經文分三。一明空閑。二明內心住正定。三明前二果利分三。一明空閑勝利。二明內心安住勝利。三明善觀勝利。
第二複次明修三相分三 一總標經句。二解釋經文分四。一明總義。二明無量。三明常委。四明安住正念 三明說三種修相因由分二。一問。二答有三異門。初門分四。一標。二列名。三釋。四結。第二門分三。一明正道。二明觀道。三明證道。第三門分四。一趣福德行。二趣涅槃行。三速圓滿行。四明止觀先後次第。
第三複次明修靜慮者于等持等至善巧非善巧等十五法分二。一總標引經。二釋經頌分十五 一明等持有二異門。初門分二。一明四句。二總結。初文分四。一等持善巧非等至。皆有問答如論。二等至善巧非等持。三明俱善巧。四明俱不善巧。二總結。第二異門分二。一明等持善巧非等至分二。一標。二釋。二明等至善巧非等持分
【現代漢語翻譯】 二、答分二：一、標明；二、解釋，分三：一、明行時；二、明住時；三、明起時。 六、識不離身，分二：一、問；二、答。 七、明入出，分二：一、問；二、答。 八、明觸，三種觸，分二：一、問；二、答，分三：一、標；二、列名略釋；三、廣釋，分三：一、明緣有境；二、明緣境境；三、明緣滅境。 九、明總結。
後有十二複次，明諸經中所有修行要義者。第一複次，明於空閑處修正定，分二：一、標經句；二、釋經文，分三：一、明空閑；二、明內心住正定；三、明前二果利，分三：一、明空閑勝利；二、明內心安住勝利；三、明善觀勝利。
第二複次，明修三相，分三：一、總標經句；二、解釋經文，分四：一、明總義；二、明無量；三、明常委；四、明安住正念。三、明說三種修相因由，分二：一、問；二、答，有三異門。初門分四：一、標；二、列名；三、釋；四、結。第二門分三：一、明正道；二、明觀道；三、明證道。第三門分四：一、趣福德行；二、趣涅槃行；三、速圓滿行；四、明止觀先後次第。
第三複次，明修靜慮者于等持（Samadhi，禪定）等至（Samapatti，入定）善巧非善巧等十五法，分二：一、總標引經；二、釋經頌，分十五：一、明等持，有二異門。初門分二：一、明四句；二、總結。初文分四：一、等持善巧非等至，皆有問答如論；二、等至善巧非等持；三、明俱善巧；四、明俱不善巧。二、總結。第二異門分二：一、明等持善巧非等至，分二：一、標；二、釋。二、明等至善巧非等持，分
【English Translation】 Second, the answer is divided into two parts: first, clarification; second, explanation, divided into three parts: first, explaining the time of practice; second, explaining the time of dwelling; third, explaining the time of arising. Sixth, consciousness is inseparable from the body, divided into two parts: first, question; second, answer. Seventh, explaining entering and exiting, divided into two parts: first, question; second, answer. Eighth, explaining contact, three kinds of contact, divided into two parts: first, question; second, answer, divided into three parts: first, clarification; second, listing names and brief explanations; third, detailed explanation, divided into three parts: first, explaining the object of condition; second, explaining the condition of the object; third, explaining the object of cessation. Ninth, explaining the conclusion.
After this, there are twelve further explanations, clarifying the essential points of practice found in various sutras. The first further explanation clarifies cultivating right concentration in a secluded place, divided into two parts: first, stating the sutra passage; second, explaining the sutra text, divided into three parts: first, explaining seclusion; second, explaining the mind dwelling in right concentration; third, explaining the benefits of the first two fruits, divided into three parts: first, explaining the benefits of seclusion; second, explaining the benefits of the mind dwelling in peace; third, explaining the benefits of skillful observation.
The second further explanation clarifies cultivating the three characteristics, divided into three parts: first, generally stating the sutra passage; second, explaining the sutra text, divided into four parts: first, explaining the general meaning; second, explaining immeasurability; third, explaining permanence and impermanence; fourth, explaining dwelling in right mindfulness. Third, explaining the causes and conditions for speaking of the three characteristics of cultivation, divided into two parts: first, question; second, answer, with three different approaches. The first approach is divided into four parts: first, clarification; second, listing names; third, explanation; fourth, conclusion. The second approach is divided into three parts: first, explaining the right path; second, explaining the path of observation; third, explaining the path of realization. The third approach is divided into four parts: first, directing towards meritorious actions; second, directing towards Nirvana; third, quickly fulfilling practice; fourth, explaining the sequential order of cessation and contemplation.
The third further explanation clarifies the fifteen dharmas, such as skillful and unskillful Samadhi (等持，concentration) and Samapatti (等至，attainment), for those who cultivate Dhyana (靜慮，meditative absorption), divided into two parts: first, generally stating the sutra; second, explaining the verses, divided into fifteen parts: first, explaining Samadhi, with two different approaches. The first approach is divided into two parts: first, explaining the four sentences; second, conclusion. The first text is divided into four parts: first, skillful Samadhi but not Samapatti, all with questions and answers as in the treatise; second, skillful Samapatti but not Samadhi; third, explaining both skillful; fourth, explaining both unskillful. Second, conclusion. The second different approach is divided into two parts: first, explaining skillful Samadhi but not Samapatti, divided into two parts: first, clarification; second, explanation. Second, explaining skillful Samapatti but not Samadhi, divided into
二。一問。二答分二。一釋體相。二引證 第二明安住分二。一問。二答 第三明出分二。一問。二答分二。一明出之體相分二。一明出相。二明出因分二。一標。二釋分三。一明隨所作因。二明空所作因。三明期所作因。二釋前行等三法分三。初明行分二。一問。二答。次明狀分二。一問。二答。后明相分二。一問。二答分三。一標。二列名。三釋分二。一明所緣相。二明因緣相分三。一標。二略釋。三廣解分二。一明教。二明資糧分二。一標。二釋分八。謂修俱行欲□心等如論應知 第四明調善分二。一問。二答分二。一明體分二。一明非調善分二。一依拘執。二依非法性。二明調善。二釋前句分二。一釋有行拘執分二。一問。二答。二釋法性拘執分二。一問。二答 第五明所行分二。一問。二答 第六明引發分二。一問。二答 第七明等愛分二。一問。二答分十二如論 第八明不等愛第九明等愛不等愛分二。一問。二答分二。一略答。二廣解 第十明增分二。一問。二答 第十一明減分二。一問。二答 第十二明方便分二。一問。二答 第十三四五合明止舉舍三相。
第四複次明修靜慮者于興計衰等四句之義分二。一略標經句。二解釋分二。一略釋分二。一標。二釋分三。一明時。二明衰。三明興。二廣
【現代漢語翻譯】 現代漢語譯本 二。一問。二答，分為兩部分。一、解釋體相。二、引用論證。第二，闡明安住，分為兩部分。一問。二答。第三，闡明出離，分為兩部分。一問。二答，又分為兩部分。一、闡明出離的體相，分為兩部分。一、闡明出離之相。二、闡明出離之因，分為兩部分。一、標示。二、解釋，分為三部分。一、闡明隨所作之因。二、闡明空所作之因。三、闡明期所作之因。二、解釋前行等三種法，分為三部分。首先，闡明行，分為兩部分。一問。二答。其次，闡明狀，分為兩部分。一問。二答。最後，闡明相，分為兩部分。一問。二答，分為三部分。一、標示。二、列名。三、解釋，分為兩部分。一、闡明所緣之相。二、闡明因緣之相，分為三部分。一、標示。二、簡略解釋。三、詳細解釋，分為兩部分。一、闡明教義。二、闡明資糧，分為兩部分。一、標示。二、解釋，分為八個方面，即修習俱行欲（chú xíng jù xíng yù）□心等，應如論中所說了解。第四，闡明調善，分為兩部分。一問。二答，又分為兩部分。一、闡明非調善，分為兩部分。一、依于拘執。二、依于非法性。二、闡明調善。二、解釋前句，分為兩部分。一、解釋有行拘執，分為兩部分。一問。二答。二、解釋法性拘執，分為兩部分。一問。二答。第五，闡明所行，分為兩部分。一問。二答。第六，闡明引發，分為兩部分。一問。二答。第七，闡明等愛，分為兩部分。一問。二答，分為十二個方面，如論中所述。第八，闡明不等愛。第九，闡明等愛不等愛，分為兩部分。一問。二答，又分為兩部分。一、簡略回答。二、詳細解釋。第十，闡明增，分為兩部分。一問。二答。第十一，闡明減，分為兩部分。一問。二答。第十二，闡明方便，分為兩部分。一問。二答。第十三，將四、五合併闡明止、舉、舍三種相。 第四，再次闡明修習靜慮者對於興、計、衰等四句的意義，分為兩部分。一、簡略標示經句。二、解釋，分為兩部分。一、簡略解釋，分為兩部分。一、標示。二、解釋，分為三部分。一、闡明時。二、闡明衰。三、闡明興。二、詳細解釋。
【English Translation】 English version Two. One question. Two answers, divided into two parts. First, explaining the substance and characteristics. Second, citing evidence. Second, clarifying abiding, divided into two parts. One question. Two answers. Third, clarifying emergence, divided into two parts. One question. Two answers, further divided into two parts. First, clarifying the substance and characteristics of emergence, divided into two parts. First, clarifying the aspect of emergence. Second, clarifying the cause of emergence, divided into two parts. First, indication. Second, explanation, divided into three parts. First, clarifying the cause of 'following what is done'. Second, clarifying the cause of 'emptiness of what is done'. Third, clarifying the cause of 'expectation of what is done'. Second, explaining the three dharmas such as preliminary practices, divided into three parts. First, clarifying practice, divided into two parts. One question. Two answers. Second, clarifying the state, divided into two parts. One question. Two answers. Finally, clarifying the characteristics, divided into two parts. One question. Two answers, divided into three parts. First, indication. Second, listing the names. Third, explanation, divided into two parts. First, clarifying the characteristic of the object of focus. Second, clarifying the characteristic of causes and conditions, divided into three parts. First, indication. Second, brief explanation. Third, detailed explanation, divided into two parts. First, clarifying the teachings. Second, clarifying the resources, divided into two parts. First, indication. Second, explanation, divided into eight aspects, namely, the desire accompanying cultivation (xiū xí jù xíng yù) □ mind, etc., as should be understood according to the treatise. Fourth, clarifying taming, divided into two parts. One question. Two answers, further divided into two parts. First, clarifying non-taming, divided into two parts. First, based on clinging. Second, based on non-dharmic nature. Second, clarifying taming. Second, explaining the previous sentence, divided into two parts. First, explaining clinging to 'having practice', divided into two parts. One question. Two answers. Second, explaining clinging to 'dharmic nature', divided into two parts. One question. Two answers. Fifth, clarifying what is practiced, divided into two parts. One question. Two answers. Sixth, clarifying inducement, divided into two parts. One question. Two answers. Seventh, clarifying equal love, divided into two parts. One question. Two answers, divided into twelve aspects, as described in the treatise. Eighth, clarifying unequal love. Ninth, clarifying equal love and unequal love, divided into two parts. One question. Two answers, further divided into two parts. First, brief answer. Second, detailed explanation. Tenth, clarifying increase, divided into two parts. One question. Two answers. Eleventh, clarifying decrease, divided into two parts. One question. Two answers. Twelfth, clarifying means, divided into two parts. One question. Two answers. Thirteenth, combining the fourth and fifth to clarify the three characteristics of cessation, elevation, and equanimity. Fourth, again clarifying the meaning of the four phrases such as prosperity, calculation, decline, etc., for those who cultivate meditative concentration, divided into two parts. First, briefly indicating the sutra verses. Second, explanation, divided into two parts. First, brief explanation, divided into two parts. First, indication. Second, explanation, divided into three parts. First, clarifying time. Second, clarifying decline. Third, clarifying prosperity. Second, detailed explanation.
解分二 一解釋四句分四。一明於興執衰分三。一問。二答。三結。二明於衰執興分三。一問。二答。三結。三明於衰執衰分二。一問。二答分四。一依有愛明退因。二依慢明退因。三依分別明退因。四結。四明於興執興分二。一明正義。二明時 二明安立四句所以。
第五複次明四檢行分二。一略標經句。二解釋經文分二。一略釋分二。一問。二答。二廣解分二。一總問。二總答分四。二明順退分分二。一明退順相。二明檢行相順。下三同前。二明住分。三明勝進分。四明順抉擇分。
第六複次明修行者不住十二處分二。一標經句二釋經文分三。一明不住想分二。一問。二答。二明有想分二。一問。二答分三。一欲色眼等。二依無所有。三料簡。三明不受想分二。一問。二答分二。一依無想定分二。一明不受。二明無想。二依滅盡定。
第七複次明四種趣道分二。一標經句。二釋經文分二。一問。二答分二 一解釋四道分四。一明證得初靜慮等而未見諦道。二明見諦而未得靜慮道。三明亦見諦亦證靜慮道。四明先已得定后聞法故住于靜慮等至道 二明四道勝利分三如論。
第八複次明四凈勝分二。一略標經句。二解釋經文分二 一略釋分二。一問。二答分二。一明凈相。二明勝相 二廣解
【現代漢語翻譯】 解分二：一、解釋四句分四。一、明於興執衰分三：一、問。二、答。三、結。二、明於衰執興分三：一、問。二、答。三、結。三、明於衰執衰分二：一、問。二、答分四：一、依有愛明退因。二、依慢明退因。三、依分別明退因。四、結。四、明於興執興分二：一、明正義。二、明時。二、明安立四句所以。
第五、複次明四檢行分二：一、略標經句。二、解釋經文分二：一、略釋分二：一、問。二、答。二、廣解分二：一、總問。二、總答分四。二、明順退分分二：一、明退順相。二、明檢行相順。下三同前。二、明住分。三、明勝進分。四、明順抉擇分。
第六、複次明修行者不住十二處分二：一、標經句。二、釋經文分三：一、明不住想分二：一、問。二、答。二、明有想分二：一、問。二、答分三：一、欲色眼等。二、依無所有。三、料簡。三、明不受想分二：一、問。二、答分二：一、依無想定分二：一、明不受。二、明無想。二、依滅盡定。
第七、複次明四種趣道分二：一、標經句。二、釋經文分二：一、問。二、答分二：一、解釋四道分四：一、明證得初靜慮（dhyāna，禪定）等而未見諦道。二、明見諦而未得靜慮（dhyāna，禪定）道。三、明亦見諦亦證靜慮（dhyāna，禪定）道。四、明先已得定后聞法故住于靜慮（dhyāna，禪定）等至道。二、明四道勝利分三如論。
第八、複次明四凈勝分二：一、略標經句。二、解釋經文分二：一、略釋分二：一、問。二、答分二：一、明凈相。二、明勝相。二、廣解
【English Translation】 Analysis in two parts: First, explaining the four statements in four sections. First, clarifying decline following prosperity in three parts: First, a question. Second, an answer. Third, a conclusion. Second, clarifying prosperity following decline in three parts: First, a question. Second, an answer. Third, a conclusion. Third, clarifying decline following decline in two parts: First, a question. Second, an answer in four sections: First, clarifying the cause of decline based on attachment to existence. Second, clarifying the cause of decline based on pride. Third, clarifying the cause of decline based on discrimination. Fourth, a conclusion. Fourth, clarifying prosperity following prosperity in two parts: First, clarifying the correct meaning. Second, clarifying the timing. Second, clarifying the reason for establishing the four statements.
Fifth, furthermore, clarifying the four examinations of conduct in two parts: First, briefly stating the sutra passage. Second, explaining the sutra text in two parts: First, a brief explanation in two parts: First, a question. Second, an answer. Second, a detailed explanation in two parts: First, a general question. Second, a general answer in four sections. Second, clarifying accordance with decline in two parts: First, clarifying the aspect of decline and accordance. Second, clarifying the accordance of examination and conduct. The following three are the same as before. Second, clarifying the abiding aspect. Third, clarifying the superior progress aspect. Fourth, clarifying the accordance with decisive understanding aspect.
Sixth, furthermore, clarifying that practitioners do not abide in the twelve places in two parts: First, stating the sutra passage. Second, explaining the sutra text in three parts: First, clarifying non-abiding in perception in two parts: First, a question. Second, an answer. Second, clarifying having perception in two parts: First, a question. Second, an answer in three sections: First, desire realm, form realm, eye, etc. Second, based on nothingness. Third, analysis. Third, clarifying non-receiving perception in two parts: First, a question. Second, an answer in two parts: First, based on the non-perception samādhi (asaññā-samāpatti, 無想定) in two parts: First, clarifying non-receiving. Second, clarifying non-perception. Second, based on the cessation samādhi (nirodha-samāpatti, 滅盡定).
Seventh, furthermore, clarifying the four types of paths to attainment in two parts: First, stating the sutra passage. Second, explaining the sutra text in two parts: First, a question. Second, an answer in two parts: First, explaining the four paths in four sections: First, clarifying attaining the first dhyāna (靜慮, meditative absorption) etc., but not yet seeing the path of truth. Second, clarifying seeing the truth but not yet attaining dhyāna (靜慮, meditative absorption). Third, clarifying both seeing the truth and attaining dhyāna (靜慮, meditative absorption). Fourth, clarifying first attaining samādhi (定, concentration) and then hearing the Dharma, therefore abiding in the path of dhyāna (靜慮, meditative absorption) etc. Second, clarifying the benefits of the four paths in three sections as in the treatise.
Eighth, furthermore, clarifying the four pure superiorities in two parts: First, briefly stating the sutra passage. Second, explaining the sutra text in two parts: First, a brief explanation in two parts: First, a question. Second, an answer in two parts: First, clarifying the aspect of purity. Second, clarifying the aspect of superiority. Second, a detailed explanation.
釋分四 一明尸羅凈勝圓滿分二。一問。二答分二。一答尸羅圓滿分二。一明未圓滿。二明圓滿。二答攝受 二明等持凈勝圓滿分二。一問。二答分二。一明圓滿分二。一明未圓滿。二明圓滿。二明攝受分二。一問。二答 三明見凈勝圓滿分二。一問。二答分二。一明圓滿分二。一明未圓滿。二明圓滿。二明攝受分二。一問。二答 四明解脫凈勝圓滿分二。一問。二答分二。一明圓滿分二。一明未圓滿。二明圓滿二明攝受分二。一問。二答。
第九複次明思惟五相分二。一略標引經句。二釋經文分二。一略釋。二廣解分三 一明所治法。二明能治人分二。一標。二釋分三。一明暖品人。二明中品人分二。一明見過患人。二明不念不思人分二。一略釋。二廣解分二。一問。二答。三明上品人分二。一明方便漸次制伏人。二明深生厭怖人 三明安立人因由。
第十複次明其行人陶練心法分二。一略標經句。二廣解經文分二。一問。二答分二。一立喻分三。一標。二列名。三解釋分三如論。二法合分四 一合生金喻分三。一略釋二廣解分二。一問答。二明在家出家垢分二。一標二釋分二。一明在家垢分二。一總標。二別釋。二明出家垢分二。一明出家障。二明修道障 二合除垢陶練喻 三合攝受陶練喻分二。一
【現代漢語翻譯】 現代漢語譯本： 釋分四：一、明尸羅（Śīla，戒律）凈勝圓滿分二：1. 問；2. 答，分二：1. 答尸羅圓滿，分二：1. 明未圓滿；2. 明圓滿；2. 答攝受。 二、明等持（Samādhi，禪定）凈勝圓滿分二：1. 問；2. 答，分二：1. 明圓滿，分二：1. 明未圓滿；2. 明圓滿；2. 明攝受，分二：1. 問；2. 答。 三、明見（Dṛṣṭi，見解）凈勝圓滿分二：1. 問；2. 答，分二：1. 明圓滿，分二：1. 明未圓滿；2. 明圓滿；2. 明攝受，分二：1. 問；2. 答。 四、明解脫（Mokṣa，解脫）凈勝圓滿分二：1. 問；2. 答，分二：1. 明圓滿，分二：1. 明未圓滿；2. 明圓滿；2. 明攝受，分二：1. 問；2. 答。
第九、複次明思惟五相分二：1. 略標引經句；2. 釋經文，分二：1. 略釋；2. 廣解，分三：1. 明所治法；2. 明能治人，分二：1. 標；2. 釋，分三：1. 明暖品人；2. 明中品人，分二：1. 明見過患人；2. 明不念不思人，分二：1. 略釋；2. 廣解，分二：1. 問；2. 答；3. 明上品人，分二：1. 明方便漸次制伏人；2. 明深生厭怖人；3. 明安立人因由。
第十、複次明其行人陶練心法分二：1. 略標經句；2. 廣解經文，分二：1. 問；2. 答，分二：1. 立喻，分三：1. 標；2. 列名；3. 解釋，分三如論；2. 法合，分四：1. 合生金喻，分三：1. 略釋；2. 廣解，分二：1. 問答；2. 明在家出家垢，分二：1. 標；2. 釋，分二：1. 明在家垢，分二：1. 總標；2. 別釋；2. 明出家垢，分二：1. 明出家障；2. 明修道障；2. 合除垢陶練喻；3. 合攝受陶練喻，分二：1.
【English Translation】 English version: Division of Meanings in Four Parts: 1. Explaining the Perfection of Pure and Excellent Śīla (戒律, moral discipline) in two parts: 1. Question; 2. Answer, in two parts: 1. Answering the Perfection of Śīla, in two parts: 1. Explaining the Unperfected; 2. Explaining the Perfected; 2. Answering the Acceptance. 2. Explaining the Perfection of Pure and Excellent Samādhi (禪定, concentration) in two parts: 1. Question; 2. Answer, in two parts: 1. Explaining the Perfection, in two parts: 1. Explaining the Unperfected; 2. Explaining the Perfected; 2. Explaining the Acceptance, in two parts: 1. Question; 2. Answer. 3. Explaining the Perfection of Pure and Excellent Dṛṣṭi (見解, view) in two parts: 1. Question; 2. Answer, in two parts: 1. Explaining the Perfection, in two parts: 1. Explaining the Unperfected; 2. Explaining the Perfected; 2. Explaining the Acceptance, in two parts: 1. Question; 2. Answer. 4. Explaining the Perfection of Pure and Excellent Mokṣa (解脫, liberation) in two parts: 1. Question; 2. Answer, in two parts: 1. Explaining the Perfection, in two parts: 1. Explaining the Unperfected; 2. Explaining the Perfected; 2. Explaining the Acceptance, in two parts: 1. Question; 2. Answer.
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Furthermore, explaining the contemplation of the five aspects in two parts: 1. Briefly indicating the scriptural verses; 2. Explaining the scriptural text, in two parts: 1. Brief explanation; 2. Extensive explanation, in three parts: 1. Explaining the Dharma to be treated; 2. Explaining the person who can treat, in two parts: 1. Indication; 2. Explanation, in three parts: 1. Explaining the person of the warm stage; 2. Explaining the person of the middle stage, in two parts: 1. Explaining the person who sees faults; 2. Explaining the person who does not remember or contemplate, in two parts: 1. Brief explanation; 2. Extensive explanation, in two parts: 1. Question; 2. Answer; 3. Explaining the person of the superior stage, in two parts: 1. Explaining the person who gradually subdues through skillful means; 2. Explaining the person who deeply generates aversion and fear; 3. Explaining the cause and reason for establishing the person.
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Furthermore, explaining the method of refining the mind of the practitioner in two parts: 1. Briefly indicating the scriptural verses; 2. Extensive explanation of the scriptural text, in two parts: 1. Question; 2. Answer, in two parts: 1. Establishing a metaphor, in three parts: 1. Indication; 2. Listing the names; 3. Explanation, in three parts as in the treatise; 2. Combining the Dharma, in four parts: 1. Combining the metaphor of producing gold, in three parts: 1. Brief explanation; 2. Extensive explanation, in two parts: 1. Question and answer; 2. Explaining the defilements of householders and renunciates, in two parts: 1. Indication; 2. Explanation, in two parts: 1. Explaining the defilements of householders, in two parts: 1. General indication; 2. Separate explanation; 2. Explaining the defilements of renunciates, in two parts: 1. Explaining the obstacles to renunciation; 2. Explaining the obstacles to cultivation; 2. Combining the metaphor of removing defilements and refining; 3. Combining the metaphor of accepting and refining, in two parts: 1.
略釋。二立因由 四合調柔陶練喻分二。一明定體。二明定用。
第十一複次明於三相作意分二。一略標經句。二廣釋經文分三 一明三相要義。二明三相分位分二。一明止舉二相位分二。一明沉掉相。二明地位。二明舍相位分二。一明位。二明不修舍過患 三明略要義分三。一依成辨道。二依漏盡道。三總結。
第十二複次明四正法攝持聖教分四。一總標。二問。三略答。四廣釋分四。一明遠離。二明修習。三明修果分四 一明修止依觀而得見道位解脫果分二。一問。二答 二明修觀依止心得修習位解脫果分二。一問。二答 三明於諸界中而得無學位解脫果分二。一標。二釋分三。一明斷界。二明離欲界。三明滅界。四總結 四明於聖教中無有乖諍分二。一明無乖諍分二。一標。二釋分二。一略釋。二廣解。二明有乖諍。
本地分第二廣釋中第七明非三摩呬多地分二。一問。二答分二。一略答。二廣解分十二 一釋自性非定地分二。一標。二釋 二明闕輕安非定地分二。一標。二釋分二。一明正義。二答難 三明不發趣非定地分二。一標。二釋 四明散亂非定地分二。一標。二釋 五明有太略聚非定地分二。一標。二釋 六明未證得非定地分二。一標。二釋 七未圓滿非定地分二。一標。二釋
【現代漢語翻譯】 現代漢語譯本 略釋：二立因由，四合調柔，以陶練為喻，分為二部分。一、闡明定的體性。二、闡明定的作用。
第十一、進一步闡明於三相（animitta, apranihita, sunyata）作意，分為二部分。一、簡要標出經句。二、詳細解釋經文，分為三部分：一、闡明三相的要義。二、闡明三相的分位，分為二部分：一、闡明止舉二相位，分為二部分：一、闡明沉掉相。二、闡明地位。二、闡明舍相位，分為二部分：一、闡明位。二、闡明不修舍的過患。三、闡明略要義，分為三部分：一、依成辨道。二、依漏盡道。三、總結。
第十二、進一步闡明四正法（catvāri samyak-pradhānāni）攝持聖教，分為四部分。一、總標。二、提問。三、簡要回答。四、詳細解釋，分為四部分：一、闡明遠離。二、闡明修習。三、闡明修果，分為四部分：一、闡明修止依觀而得見道位解脫果，分為二部分：一、提問。二、回答。二、闡明修觀依止心得修習位解脫果，分為二部分：一、提問。二、回答。三、闡明于諸界中而得無學位解脫果，分為二部分：一、標出。二、解釋，分為三部分：一、闡明斷界。二、闡明離欲界。三、闡明滅界。四、總結。四、闡明于聖教中無有乖諍，分為二部分：一、闡明無乖諍，分為二部分：一、標出。二、解釋，分為二部分：一、簡要解釋。二、詳細解釋。二、闡明有乖諍。
《本地分》第二廣釋中第七、闡明非三摩呬多地（asamāhita-bhūmi）分為二部分。一、提問。二、回答，分為二部分：一、簡要回答。二、詳細解釋，分為十二部分：一、解釋自性非定地，分為二部分：一、標出。二、解釋。二、闡明闕輕安非定地，分為二部分：一、標出。二、解釋，分為二部分：一、闡明正義。二、回答疑問。三、闡明不發趣非定地，分為二部分：一、標出。二、解釋。四、闡明散亂非定地，分為二部分：一、標出。二、解釋。五、闡明有太略聚非定地，分為二部分：一、標出。二、解釋。六、闡明未證得非定地，分為二部分：一、標出。二、解釋。七、未圓滿非定地，分為二部分：一、標出。二、解釋。
【English Translation】 English version Brief Explanation: Establishing the causes and conditions in two aspects, harmonizing the four elements with gentleness, using the analogy of pottery refining, divided into two parts. 1. Explaining the nature of Samadhi (定). 2. Explaining the function of Samadhi (定).
Eleventh, further explaining the contemplation on the three characteristics (animitta, apranihita, sunyata), divided into two parts. 1. Briefly stating the sutra verses. 2. Explaining the sutra texts in detail, divided into three parts: 1. Explaining the essential meaning of the three characteristics. 2. Explaining the stages of the three characteristics, divided into two parts: 1. Explaining the two stages of cessation and upholding, divided into two parts: 1. Explaining the characteristics of sinking and agitation. 2. Explaining the position. 2. Explaining the stage of equanimity, divided into two parts: 1. Explaining the position. 2. Explaining the faults of not cultivating equanimity. 3. Explaining the essential meaning briefly, divided into three parts: 1. Relying on accomplishment to discern the path. 2. Relying on the path of exhaustion of outflows. 3. Conclusion.
Twelfth, further explaining the four right exertions (catvāri samyak-pradhānāni) upholding the Holy Teaching, divided into four parts. 1. General statement. 2. Question. 3. Brief answer. 4. Detailed explanation, divided into four parts: 1. Explaining distancing. 2. Explaining cultivation. 3. Explaining the fruit of cultivation, divided into four parts: 1. Explaining the attainment of the fruit of liberation in the stage of seeing the path by cultivating Samatha (止) based on Vipassanā (觀), divided into two parts: 1. Question. 2. Answer. 2. Explaining the attainment of the fruit of liberation in the stage of cultivation by cultivating Vipassanā (觀) based on the mind of Samatha (止), divided into two parts: 1. Question. 2. Answer. 3. Explaining the attainment of the fruit of liberation in the stage of no more learning among all realms, divided into two parts: 1. Statement. 2. Explanation, divided into three parts: 1. Explaining the cessation of realms. 2. Explaining detachment from the desire realm. 3. Explaining the extinction of realms. 4. Conclusion. 4. Explaining that there is no discord in the Holy Teaching, divided into two parts: 1. Explaining no discord, divided into two parts: 1. Statement. 2. Explanation, divided into two parts: 1. Brief explanation. 2. Detailed explanation. 2. Explaining that there is discord.
In the seventh explanation of the second extensive explanation of the Yogācārabhūmi-śāstra (本地分), explaining the Asamāhita-bhūmi (非三摩呬多地), divided into two parts. 1. Question. 2. Answer, divided into two parts: 1. Brief answer. 2. Detailed explanation, divided into twelve parts: 1. Explaining the ground of non-concentration by nature, divided into two parts: 1. Statement. 2. Explanation. 2. Explaining the ground of non-concentration due to the lack of pliancy, divided into two parts: 1. Statement. 2. Explanation, divided into two parts: 1. Explaining the correct meaning. 2. Answering the difficulties. 3. Explaining the ground of non-concentration due to not being inspired, divided into two parts: 1. Statement. 2. Explanation. 4. Explaining the ground of non-concentration due to distraction, divided into two parts: 1. Statement. 2. Explanation. 5. Explaining the ground of non-concentration due to having too brief an accumulation, divided into two parts: 1. Statement. 2. Explanation. 6. Explaining the ground of non-concentration due to not having attained, divided into two parts: 1. Statement. 2. Explanation. 7. Explaining the ground of non-concentration due to not being complete, divided into two parts: 1. Statement. 2. Explanation.
八明有雜染非定地分二。一標。二釋 九明不自在非定地分二。一標。二釋 十明不清凈非定地分二。一標。二釋 十一明有起非定地分二。一標。二釋 十二明有退非定地分二。一標。二釋 本地分第二廣釋中第八第九合明有心無心二地之相分二。一問。二答分三。一略答。二列名。三廣釋分五 一明地施設建立分二。一標。二釋分二。一明有心地分二。一明正義。二料簡。二明無心地 二明心亂不亂建立分二。一標。二釋分二。一明心亂不亂分二。一明正義。二引喻。二明有心無心地相 三明生不生建立分二。一標。二釋分二。一明生不生緣。二明有心無心地相 四明分位建立分二。總標。二解釋分二。一明有心地。二明無心地分三。一問。二答。三結 五明第一義建立分二。一標。二釋分三。一略釋。二徴。三答所以。
本地分第二廣釋中第十明聞所成地。大門分二。一略釋。二廣解 初文分四。一總問。二略答分二。一依聽聞等。二依無倒解了。三徴四列名 第二廣解分五。一釋內明處。二釋醫方明處。三釋因明處。四釋聲明處。五釋工業明處。
初文分三。一略釋。二廣解。三總結 初文分三。一問。二略答。三列名 二廣解分四。一明事建立相。二明想差別建立相。三明攝聖教義相。四明佛
【現代漢語翻譯】 現代漢語譯本： 八、闡明有雜染的非定地部分，分為兩部分：一、標示；二、解釋。 九、闡明不自在的非定地部分，分為兩部分：一、標示；二、解釋。 十、闡明不清凈的非定地部分，分為兩部分：一、標示；二、解釋。 十一、闡明有起的非定地部分，分為兩部分：一、標示；二、解釋。 十二、闡明有退的非定地部分，分為兩部分：一、標示；二、解釋。 《本地分》第二廣釋中，第八、第九合並闡明有心、無心二地的相狀，分為兩部分：一、提問；二、回答，回答又分為三部分：一、簡略回答；二、列舉名稱；三、詳細解釋，詳細解釋又分為五部分： 一、闡明地的施設建立，分為兩部分：一、標示；二、解釋，解釋又分為兩部分：一、闡明有心地，分為兩部分：一、闡明正義；二、簡擇。二、闡明無心地。 二、闡明心亂與不亂的建立，分為兩部分：一、標示；二、解釋，解釋又分為兩部分：一、闡明心亂與不亂，分為兩部分：一、闡明正義；二、引用比喻。二、闡明有心與無心地的相狀。 三、闡明生與不生的建立，分為兩部分：一、標示；二、解釋，解釋又分為兩部分：一、闡明生與不生的因緣。二、闡明有心與無心地的相狀。 四、闡明分位的建立，分為兩部分：一、總標；二、解釋，解釋又分為兩部分：一、闡明有心地。二、闡明無心地，無心地又分為三部分：一、提問；二、回答；三、總結。 五、闡明第一義的建立，分為兩部分：一、標示；二、解釋，解釋又分為三部分：一、簡略解釋；二、提問；三、回答原因。 《本地分》第二廣釋中，第十闡明聞所成地。大門分為兩部分：一、簡略解釋；二、詳細解釋。 初文分為四部分：一、總提問；二、簡略回答，簡略回答又分為兩部分：一、依據聽聞等；二、依據無倒解了。三、提問；四、列舉名稱。 第二廣解分為五部分：一、解釋內明處（Adhyātma-vidyā-sthāna）；二、解釋醫方明處（Cikitsā-vidyā-sthāna）；三、解釋因明處（Hetu-vidyā-sthāna）；四、解釋聲明處（Śabda-vidyā-sthāna）；五、解釋工業明處（Karma-vidyā-sthāna）。 初文分為三部分：一、簡略解釋；二、詳細解釋；三、總結。 初文分為三部分：一、提問；二、簡略回答；三、列舉名稱。 二、詳細解釋分為四部分：一、闡明事建立相；二、闡明想差別建立相；三、闡明攝聖教義相；四、闡明佛
【English Translation】 English version: 8. Explaining the impure non-fixed ground, divided into two parts: 1. Indication; 2. Explanation. 9. Explaining the non-autonomous non-fixed ground, divided into two parts: 1. Indication; 2. Explanation. 10. Explaining the impure non-fixed ground, divided into two parts: 1. Indication; 2. Explanation. 11. Explaining the arising non-fixed ground, divided into two parts: 1. Indication; 2. Explanation. 12. Explaining the regressing non-fixed ground, divided into two parts: 1. Indication; 2. Explanation. In the second extensive explanation of the Bhūmika-vastu (Local Section), the eighth and ninth sections jointly explain the characteristics of the two grounds of mind and no-mind, divided into two parts: 1. Question; 2. Answer, which is further divided into three parts: 1. Brief answer; 2. Listing names; 3. Detailed explanation, which is further divided into five parts: 1. Explaining the establishment of the ground, divided into two parts: 1. Indication; 2. Explanation, which is further divided into two parts: 1. Explaining the ground with mind, divided into two parts: 1. Explaining the correct meaning; 2. Elaboration. 2. Explaining the ground without mind. 2. Explaining the establishment of mental disturbance and non-disturbance, divided into two parts: 1. Indication; 2. Explanation, which is further divided into two parts: 1. Explaining mental disturbance and non-disturbance, divided into two parts: 1. Explaining the correct meaning; 2. Citing metaphors. 2. Explaining the characteristics of the ground with mind and without mind. 3. Explaining the establishment of arising and non-arising, divided into two parts: 1. Indication; 2. Explanation, which is further divided into two parts: 1. Explaining the conditions for arising and non-arising. 2. Explaining the characteristics of the ground with mind and without mind. 4. Explaining the establishment of divisions, divided into two parts: 1. General indication; 2. Explanation, which is further divided into two parts: 1. Explaining the ground with mind. 2. Explaining the ground without mind, which is further divided into three parts: 1. Question; 2. Answer; 3. Conclusion. 5. Explaining the establishment of the first principle, divided into two parts: 1. Indication; 2. Explanation, which is further divided into three parts: 1. Brief explanation; 2. Question; 3. Answering the reason. In the second extensive explanation of the Bhūmika-vastu (Local Section), the tenth section explains the ground attained through hearing. The main division is into two parts: 1. Brief explanation; 2. Detailed explanation. The initial text is divided into four parts: 1. General question; 2. Brief answer, which is further divided into two parts: 1. Based on hearing, etc.; 2. Based on non-inverted understanding. 3. Question; 4. Listing names. The second detailed explanation is divided into five parts: 1. Explaining Adhyātma-vidyā-sthāna (the science of inner meaning); 2. Explaining Cikitsā-vidyā-sthāna (the science of medicine); 3. Explaining Hetu-vidyā-sthāna (the science of logic); 4. Explaining Śabda-vidyā-sthāna (the science of language); 5. Explaining Karma-vidyā-sthāna (the science of crafts). The initial text is divided into three parts: 1. Brief explanation; 2. Detailed explanation; 3. Conclusion. The initial text is divided into three parts: 1. Question; 2. Brief answer; 3. Listing names. 2. The detailed explanation is divided into four parts: 1. Explaining the characteristics of the establishment of things; 2. Explaining the characteristics of the establishment of differences in thought; 3. Explaining the characteristics of encompassing the meaning of the holy teachings; 4. Explaining the Buddha
教所應知處相。
初明事建立相分四。一問。二略答。三列名。四指事。
第二釋想差別建立相有四複次 初複次分二。一略釋。二廣解。初文分二。一問。二頌答。二廣解分十二。一明句分三。一問。二答有二十八異門如論。三明略攝。二明迷惑分二。一問。二答。三明戲論分二。一問。二答。四明住分二。一問。二答。五明真實分二。一問。二答。六明凈分二。一問。二答。七明妙分二。一問。二答。八明寂靜分二。一問。二答。九明性分二。一問。二答。十明道理分二。一問。二答。十一明假施設分二。一問。二答。十二明現觀分二。一問。二答 第二複次分二。一略釋。二廣解分十四。一明方所分二。一問。二答。二明位分二。一問。二答。三明分別分二。一問。二答。四明作分二。一問。二答。五明執持分二。一問。二答。六明增分二。一問。二答。七明減。八明冥分二。一問。二答。九明言分二。一問。二答。十明所覺分二。一問。二答。十一明上分二。一問。二答。十二明遠離分二。一問。二答。十三明轉分二。一問。二答。十四明藏護分二。一問。二答 第三複次分二。一略釋。二廣解分九。一明思擇分三。一問。二答分六如論。三總結。二明現行分二。一問。二答。三睡眠分二。一問
【現代漢語翻譯】 現代漢語譯本 教所應知處相。
初明事建立相分四：一問，二略答，三列名，四指事。
第二釋想差別建立相有四複次：初複次分二，一略釋，二廣解。初文分二，一問，二頌答。二廣解分十二：一明句分三，一問，二答有二十八異門如論，三明略攝。二明迷惑分二，一問，二答。三明戲論分二，一問，二答。四明住分二，一問，二答。五明真實分二，一問，二答。六明凈分二，一問，二答。七明妙分二，一問，二答。八明寂靜分二，一問，二答。九明性分二，一問，二答。十明道理分二，一問，二答。十一明假施設分二，一問，二答。十二明現觀分二，一問，二答。第二複次分二，一略釋，二廣解分十四：一明方所分二，一問，二答。二明位分二，一問，二答。三明分別分二，一問，二答。四明作分二，一問，二答。五明執持分二，一問，二答。六明增分二，一問，二答。七明減。八明冥分二，一問，二答。九明言分二，一問，二答。十明所覺分二，一問，二答。十一明上分二，一問，二答。十二明遠離分二，一問，二答。十三明轉分二，一問，二答。十四明藏護分二，一問，二答。第三複次分二，一略釋，二廣解分九：一明思擇分三，一問，二答分六如論，三總結。二明現行分二，一問，二答。三睡眠分二，一問
【English Translation】 English version The characteristics of the knowable places of teaching.
Initially, the establishment of phenomena is divided into four parts: first, a question; second, a brief answer; third, a list of names; and fourth, a pointing out of the matter.
Secondly, the establishment of the differences in thought is divided into four further sections: The first further section is divided into two parts: first, a brief explanation; and second, a detailed explanation. The first part is divided into two: first, a question; and second, an answer in verse. The second part, the detailed explanation, is divided into twelve: first, clarifying sentences, divided into three: first, a question; second, an answer with twenty-eight different aspects as discussed in the treatise; and third, a brief summary. Second, clarifying confusion, divided into two: first, a question; and second, an answer. Third, clarifying frivolous talk, divided into two: first, a question; and second, an answer. Fourth, clarifying abiding, divided into two: first, a question; and second, an answer. Fifth, clarifying truth, divided into two: first, a question; and second, an answer. Sixth, clarifying purity, divided into two: first, a question; and second, an answer. Seventh, clarifying subtlety, divided into two: first, a question; and second, an answer. Eighth, clarifying tranquility, divided into two: first, a question; and second, an answer. Ninth, clarifying nature, divided into two: first, a question; and second, an answer. Tenth, clarifying reason, divided into two: first, a question; and second, an answer. Eleventh, clarifying provisional designation, divided into two: first, a question; and second, an answer. Twelfth, clarifying direct perception, divided into two: first, a question; and second, an answer. The second further section is divided into two parts: first, a brief explanation; and second, a detailed explanation, divided into fourteen: first, clarifying direction, divided into two: first, a question; and second, an answer. Second, clarifying position, divided into two: first, a question; and second, an answer. Third, clarifying distinction, divided into two: first, a question; and second, an answer. Fourth, clarifying action, divided into two: first, a question; and second, an answer. Fifth, clarifying holding, divided into two: first, a question; and second, an answer. Sixth, clarifying increase, divided into two: first, a question; and second, an answer. Seventh, clarifying decrease. Eighth, clarifying obscurity, divided into two: first, a question; and second, an answer. Ninth, clarifying speech, divided into two: first, a question; and second, an answer. Tenth, clarifying what is perceived, divided into two: first, a question; and second, an answer. Eleventh, clarifying above, divided into two: first, a question; and second, an answer. Twelfth, clarifying remoteness, divided into two: first, a question; and second, an answer. Thirteenth, clarifying transformation, divided into two: first, a question; and second, an answer. Fourteenth, clarifying guarding and protecting, divided into two: first, a question; and second, an answer. The third further section is divided into two parts: first, a brief explanation; and second, a detailed explanation, divided into nine: first, clarifying deliberation, divided into three: first, a question; second, an answer divided into six as discussed in the treatise; and third, a conclusion. Second, clarifying manifestation, divided into two: first, a question; and second, an answer. Third, clarifying sleep, divided into two: first, a question
。二答。四明相屬分二。一問。二答分三。一依一身。二依能引。三依諸根。五明攝分二。一問。二答分二。一標。二釋分十六如論。六明相應分二。一問。二答分二。一標。二釋分五如論。七明說分二。一問。二答。八明任持分二。一問。二答。九明次第分二。一問。二答分二。一標。二釋分六如論 第四複次分二。一略釋。二廣解分十。一明所作分二。一問二答分二。一標。二釋。二明所緣分二。一問。二答分二。一標。二釋。三明瑜伽分二。一問。二答分二。一標。二釋。四明止分二。一問。二答。五明觀分二。一問。二答分二。一標。二釋分三如論。六明作意分二。一問。二答分七如論。七明教授分二。一問。二答分五如論。八明德分二。一問。二答。九明菩提分二。一問。二答分二。一標。二釋分三如論。十明聖教分二。一問。二答分十五如論。
第三釋攝聖教義相分二。一問。二答分十如論。
第四釋佛教所應知處相分為十增。謂從增一乃至增十。
第一增一門分五。一總問。二略答。三列名。四解釋。五答難分二。一問。二答。
第二增二門分二十二異門如論。
第三明增三門分六。
初第一門依十相明三門三種及三根分二。一標。二釋分四 一明十相分二。一
【現代漢語翻譯】 現代漢語譯本 二、答： 四、明相屬，分二：一、問。二、答，分三：一、依一身。二、依能引。三、依諸根。 五、明攝，分二：一、問。二、答，分二：一、標。二、釋，分十六，如論。 六、明相應，分二：一、問。二、答，分二：一、標。二、釋，分五，如論。 七、明說，分二：一、問。二、答。 八、明任持，分二：一、問。二、答。 九、明次第，分二：一、問。二、答，分二：一、標。二、釋，分六，如論。 第四、複次，分二：一、略釋。二、廣解，分十：一、明所作，分二：一、問。二、答，分二：一、標。二、釋。 二、明所緣，分二：一、問。二、答，分二：一、標。二、釋。 三、明瑜伽（Yoga），分二：一、問。二、答，分二：一、標。二、釋。 四、明止，分二：一、問。二、答。 五、明觀，分二：一、問。二、答，分二：一、標。二、釋，分三，如論。 六、明作意，分二：一、問。二、答，分七，如論。 七、明教授，分二：一、問。二、答，分五，如論。 八、明德，分二：一、問。二、答。 九、明菩提（Bodhi），分二：一、問。二、答，分二：一、標。二、釋，分三，如論。 十、明聖教，分二：一、問。二、答，分十五，如論。 第三、釋攝聖教義相，分二：一、問。二、答，分十，如論。 第四、釋佛教所應知處相，分為十增，謂從增一乃至增十。 第一、增一門，分五：一、總問。二、略答。三、列名。四、解釋。五、答難，分二：一、問。二、答。 第二、增二門，分二十二異門，如論。 第三、明增三門，分六： 初、第一門，依十相明三門三種及三根，分二：一、標。二、釋，分四：一、明十相，分二：一
【English Translation】 English version Second Answer. Fourth, clarifying the attributes, divided into two: First, a question. Second, an answer, divided into three: First, based on the individual body. Second, based on what can lead. Third, based on the faculties. Fifth, clarifying the collection, divided into two: First, a question. Second, an answer, divided into two: First, a heading. Second, an explanation, divided into sixteen, as in the treatise. Sixth, clarifying the correspondence, divided into two: First, a question. Second, an answer, divided into two: First, a heading. Second, an explanation, divided into five, as in the treatise. Seventh, clarifying the exposition, divided into two: First, a question. Second, an answer. Eighth, clarifying the upholding, divided into two: First, a question. Second, an answer. Ninth, clarifying the sequence, divided into two: First, a question. Second, an answer, divided into two: First, a heading. Second, an explanation, divided into six, as in the treatise. Fourth, furthermore, divided into two: First, a brief explanation. Second, a detailed explanation, divided into ten: First, clarifying what is done, divided into two: First, a question. Second, an answer, divided into two: First, a heading. Second, an explanation. Second, clarifying what is related to, divided into two: First, a question. Second, an answer, divided into two: First, a heading. Second, an explanation. Third, clarifying Yoga (瑜伽), divided into two: First, a question. Second, an answer, divided into two: First, a heading. Second, an explanation. Fourth, clarifying cessation, divided into two: First, a question. Second, an answer. Fifth, clarifying contemplation, divided into two: First, a question. Second, an answer, divided into two: First, a heading. Second, an explanation, divided into three, as in the treatise. Sixth, clarifying attention, divided into two: First, a question. Second, an answer, divided into seven, as in the treatise. Seventh, clarifying instruction, divided into two: First, a question. Second, an answer, divided into five, as in the treatise. Eighth, clarifying virtue, divided into two: First, a question. Second, an answer. Ninth, clarifying Bodhi (菩提), divided into two: First, a question. Second, an answer, divided into two: First, a heading. Second, an explanation, divided into three, as in the treatise. Tenth, clarifying the Holy Teaching, divided into two: First, a question. Second, an answer, divided into fifteen, as in the treatise. Third, explaining the characteristics of the meaning of the Holy Teaching, divided into two: First, a question. Second, an answer, divided into ten, as in the treatise. Fourth, explaining the characteristics of what the Buddha's teaching should know, divided into ten increases, namely from increase one to increase ten. First, the category of increase one, divided into five: First, a general question. Second, a brief answer. Third, a list of names. Fourth, an explanation. Fifth, answering difficulties, divided into two: First, a question. Second, an answer. Second, the category of increase two, divided into twenty-two different categories, as in the treatise. Third, clarifying the category of increase three, divided into six: Initially, the first category, based on ten characteristics, clarifying the three gates, three types, and three roots, divided into two: First, a heading. Second, an explanation, divided into four: First, clarifying the ten characteristics, divided into two: First
標。二釋分三。一明身業。二明語業。三意業 二明三門分三。一標。二列名。三解釋分三。一明作業。二明意樂。三明加行分二。一標。二明過失 三明三種分二。一標。二列名 四明三根分二。一標。二釋分三。一依自益。二依損他。三依顛倒。
第二門明欲□等三法分二。一標。二解釋分二 一明邪種子等三法分三。一列名。二略釋。三廣解分二。一標。二釋分四。一明欲尋思分二。一依已得二依不失。二明恚尋思。三明害尋思分三。一明正義。二徴。三答所以。四明白品 二明諸法種子分三。一標。二列名。三解釋分四。一明世間種子。二明出世種子。三明不清凈種子。四明清凈種子分三。一標。二列名。三解釋分二。一世間凈。二出世凈。
第三門明三愛等九種三法分九 一明欲愛色愛無色愛三法分二。一標分二。一明過患。二明功德。二解釋分三如論 二明煩惱愛等三愛分二。一標。二釋分三。一明煩惱愛。二明不染生起愛。三明有漏壞愛 三明三求三法分二。一標。二釋分三。一明欲求。二明有求。三明邪梵行求 四明三有三法分二。一標。二釋分二。一列名。二解釋分三如論 五明不知三世三法分二。一標。二釋分三。一明過去無知。二明現在無知。三明未來無知 六明病畏老畏死畏三
【現代漢語翻譯】 現代漢語譯本 標。二釋分三。一、明身業。二、明語業。三、明意業。二、明三門分三。一、標。二、列名。三、解釋分三。一、明作業。二、明意樂。三、明加行分二。一、標。二、明過失。三、明三種分二。一、標。二、列名。四、明三根分二。一、標。二、釋分三。一、依自益。二、依損他。三、依顛倒。
第二門，明欲（chanda，意欲）等三法，分二。一、標。二、解釋分二。一、明邪種子等三法分三。一、列名。二、略釋。三、廣解分二。一、標。二、釋分四。一、明欲尋思（chanda-vitakka，與意欲相關的思慮）分二。一、依已得。二、依不失。二、明恚尋思（vyapada-vitakka，與嗔恚相關的思慮）。三、明害尋思（vihimsa-vitakka，與傷害相關的思慮）分三。一、明正義。二、徴。三、答所以。四、明白品。二、明諸法種子分三。一、標。二、列名。三、解釋分四。一、明世間種子。二、明出世種子。三、明不清凈種子。四、明清凈種子分三。一、標。二、列名。三、解釋分二。一、世間凈。二、出世凈。
第三門，明三愛等九種三法，分九。一、明欲愛（kama-tanha，對慾望的渴求）、色愛（rupa-tanha，對色界的渴求）、無色愛（arupa-tanha，對無色界的渴求）三法，分二。一、標分二。一、明過患。二、明功德。二、解釋分三，如論。二、明煩惱愛等三愛，分二。一、標。二、釋分三。一、明煩惱愛。二、明不染生起愛。三、明有漏壞愛。三、明三求三法，分二。一、標。二、釋分三。一、明欲求。二、明有求。三、明邪梵行求。四、明三有三法，分二。一、標。二、釋分二。一、列名。二、解釋分三，如論。五、明不知三世三法，分二。一、標。二、釋分三。一、明過去無知。二、明現在無知。三、明未來無知。六、明病畏、老畏、死畏三
【English Translation】 English version Heading. Second explanation in three parts: 1. Explaining bodily karma. 2. Explaining verbal karma. 3. Explaining mental karma. Second, explaining the three doors in three parts: 1. Heading. 2. Listing names. 3. Explanation in three parts: 1. Explaining action. 2. Explaining intention. 3. Explaining effort in two parts: 1. Heading. 2. Explaining faults. Third, explaining the three types in two parts: 1. Heading. 2. Listing names. Fourth, explaining the three roots in two parts: 1. Heading. 2. Explanation in three parts: 1. Based on benefiting oneself. 2. Based on harming others. 3. Based on delusion.
The second section explains the three dharmas such as chanda (desire) in two parts: 1. Heading. 2. Explanation in two parts: 1. Explaining the three dharmas such as evil seeds in three parts: 1. Listing names. 2. Brief explanation. 3. Detailed explanation in two parts: 1. Heading. 2. Explanation in four parts: 1. Explaining chanda-vitakka (thoughts associated with desire) in two parts: 1. Based on what has been obtained. 2. Based on not losing. 2. Explaining vyapada-vitakka (thoughts associated with ill-will). 3. Explaining vihimsa-vitakka (thoughts associated with harm) in three parts: 1. Explaining the correct meaning. 2. Questioning. 3. Answering the reason. 4. Explaining the white category. 2. Explaining the seeds of all dharmas in three parts: 1. Heading. 2. Listing names. 3. Explanation in four parts: 1. Explaining worldly seeds. 2. Explaining transcendental seeds. 3. Explaining impure seeds. 4. Explaining pure seeds in three parts: 1. Heading. 2. Listing names. 3. Explanation in two parts: 1. Worldly purity. 2. Transcendental purity.
The third section explains the nine types of three dharmas such as the three cravings, in nine parts: 1. Explaining the three dharmas of kama-tanha (craving for desire), rupa-tanha (craving for the form realm), and arupa-tanha (craving for the formless realm) in two parts: 1. Heading in two parts: 1. Explaining faults. 2. Explaining merits. 2. Explanation in three parts, as in the treatise. 2. Explaining the three cravings such as affliction craving in two parts: 1. Heading. 2. Explanation in three parts: 1. Explaining affliction craving. 2. Explaining undefiled arising craving. 3. Explaining defiled decaying craving. 3. Explaining the three seekings, three dharmas, in two parts: 1. Heading. 2. Explanation in three parts: 1. Explaining desire seeking. 2. Explaining existence seeking. 3. Explaining wrong ascetic practice seeking. 4. Explaining the three existences, three dharmas, in two parts: 1. Heading. 2. Explanation in two parts: 1. Listing names. 2. Explanation in three parts, as in the treatise. 5. Explaining not knowing the three times, three dharmas, in two parts: 1. Heading. 2. Explanation in three parts: 1. Explaining ignorance of the past. 2. Explaining ignorance of the present. 3. Explaining ignorance of the future. 6. Explaining the three fears of sickness, old age, and death.
法分四。一標。二明果利。三列名。四明觀過 七明三受三法分二。一標。二釋分三。一明樂受二明苦受。三明非苦樂受 八明三苦三法分四。一標。二列名。三解釋分三。一明苦苦。二明變苦。三明行苦分二。一明正義。二明聖見 九明三慢三法分二。一標。二釋分三。一明大慢。二明相似慢。三明卑慢。
第四門明三□等十種三法分十 一明三世分二。一標。二釋分三如論 二明三種言說分二。一標。二釋分三如論 三明三處色分三。一標。二列名。三解釋分三。一明顯處色。二明形處色分二。一根。二境。三明作用處色分三。一標。二釋。三立名 四明三種心分二。一標。二釋。分三。一明如瘡心。二明如□心。三明如金剛心 五明三種人分二。一標。二釋分三。一明如□器人。二明如漏器人。三明大慧人 六明三種行分二。一標。二釋分三。一明身行。二明語行。三明意行 七明三種上座分二。一標。二釋分三。一明言說上坐。二明種姓上坐。三明法爾上坐 八明三聚定分三。一標。二列名。三釋分三。一明惡趣定因。二明善趣涅槃定因。三明不定因 九明三譽分二。一標。二釋分三。一見。二聞。三□ 十明三不護德分二。一標。二釋意趣分二如論。
第五門明三火等諸三法分十 一明三火分
【現代漢語翻譯】 現代漢語譯本 法有四種分類：一、標示；二、闡明果報利益；三、列舉名稱；四、闡明觀察過失。 第七部分闡明三種感受。三種法分為二：一、標示；二、解釋。解釋分為三：一、闡明樂受；二、闡明苦受；三、闡明非苦樂受。 第八部分闡明三種苦。三種法分為四：一、標示；二、列舉名稱；三、解釋。解釋分為三：一、闡明苦苦；二、闡明變苦；三、闡明行苦。分為二：一、闡明正義；二、闡明聖見。 第九部分闡明三種慢。三種法分為二：一、標示；二、解釋。解釋分為三：一、闡明大慢；二、闡明相似慢；三、闡明卑慢。
第四門闡明三種[未明確]等十種三法，分為十部分：一、闡明三世，分為二：一、標示；二、解釋，解釋分為三，如論中所述。二、闡明三種言說，分為二：一、標示；二、解釋，解釋分為三，如論中所述。三、闡明三處色，分為三：一、標示；二、列舉名稱；三、解釋，解釋分為三：一、闡明明顯處色；二、闡明形處色，分為二：一、根；二、境。三、闡明作用處色，分為三：一、標示；二、解釋；三、建立名稱。四、闡明三種心，分為二：一、標示；二、解釋，分為三：一、闡明如瘡心；二、闡明如[未明確]心；三、闡明如金剛心。五、闡明三種人，分為二：一、標示；二、解釋，分為三：一、闡明如[未明確]器人；二、闡明如漏器人；三、闡明大慧人。六、闡明三種行，分為二：一、標示；二、解釋，分為三：一、闡明身行；二、闡明語行；三、闡明意行。七、闡明三種上座，分為二：一、標示；二、解釋，分為三：一、闡明言說上座；二、闡明種姓上座；三、闡明法爾上座。八、闡明三聚定，分為三：一、標示；二、列舉名稱；三、解釋，解釋分為三：一、闡明惡趣定因；二、闡明善趣涅槃（Nirvana）定因；三、闡明不定因。九、闡明三譽，分為二：一、標示；二、解釋，分為三：一、見；二、聞；三、[未明確]。十、闡明三不護德，分為二：一、標示；二、解釋，意趣分為二，如論中所述。
第五門闡明三火等諸三法，分為十部分：一、闡明三火。
【English Translation】 English version There are four divisions of Dharma: 1. Indication; 2. Explaining the benefits of results; 3. Enumerating names; 4. Explaining the observation of faults. Section 7 explains the three types of feelings. The three Dharmas are divided into two: 1. Indication; 2. Explanation. The explanation is divided into three: 1. Explaining pleasant feeling; 2. Explaining painful feeling; 3. Explaining neither-pleasant-nor-painful feeling. Section 8 explains the three kinds of suffering. The three Dharmas are divided into four: 1. Indication; 2. Enumerating names; 3. Explanation. The explanation is divided into three: 1. Explaining suffering of suffering; 2. Explaining suffering of change; 3. Explaining suffering of conditioning. Divided into two: 1. Explaining the correct meaning; 2. Explaining the noble view. Section 9 explains the three kinds of pride. The three Dharmas are divided into two: 1. Indication; 2. Explanation. The explanation is divided into three: 1. Explaining great pride; 2. Explaining similar pride; 3. Explaining inferior pride.
The fourth section explains the ten types of three Dharmas, such as the three [unclear], divided into ten parts: 1. Explaining the three times, divided into two: 1. Indication; 2. Explanation, the explanation is divided into three, as described in the treatise. 2. Explaining the three kinds of speech, divided into two: 1. Indication; 2. Explanation, the explanation is divided into three, as described in the treatise. 3. Explaining the three places of form, divided into three: 1. Indication; 2. Enumerating names; 3. Explanation, the explanation is divided into three: 1. Explaining the clear place of form; 2. Explaining the shape place of form, divided into two: 1. Root; 2. Object. 3. Explaining the function place of form, divided into three: 1. Indication; 2. Explanation; 3. Establishing names. 4. Explaining the three kinds of mind, divided into two: 1. Indication; 2. Explanation, divided into three: 1. Explaining the mind like a sore; 2. Explaining the mind like a [unclear]; 3. Explaining the mind like a diamond. 5. Explaining the three kinds of people, divided into two: 1. Indication; 2. Explanation, divided into three: 1. Explaining the person like a [unclear] vessel; 2. Explaining the person like a leaking vessel; 3. Explaining the person of great wisdom. 6. Explaining the three kinds of actions, divided into two: 1. Indication; 2. Explanation, divided into three: 1. Explaining bodily action; 2. Explaining verbal action; 3. Explaining mental action. 7. Explaining the three kinds of elders, divided into two: 1. Indication; 2. Explanation, divided into three: 1. Explaining the elder of speech; 2. Explaining the elder of lineage; 3. Explaining the elder of Dharma. 8. Explaining the three concentrations, divided into three: 1. Indication; 2. Enumerating names; 3. Explanation, the explanation is divided into three: 1. Explaining the cause of fixed destiny in evil realms; 2. Explaining the cause of fixed destiny in good realms and Nirvana (Nirvana); 3. Explaining the unfixed cause. 9. Explaining the three praises, divided into two: 1. Indication; 2. Explanation, divided into three: 1. Seeing; 2. Hearing; 3. [unclear]. 10. Explaining the three non-protective virtues, divided into two: 1. Indication; 2. Explanation, the intended meaning is divided into two, as described in the treatise.
The fifth section explains the ten types of three Dharmas, such as the three fires: 1. Explaining the three fires.
三。一標。二釋分三。一明貪火。二明瞋火。三明癡火 二明三種假立火分二。一標。二釋分三。一明水事火。二明相屬火。三明功德火 三明王福事分二。一標。二釋分三。一明施所引福。二明戒引福。三明修所引福 四明三種生分二。一標。二釋分三。一明現前住欲。二明自化欲。三明他化欲 五明三種樂分二。一標。二釋分三。一離生樂。二定生樂。三離喜樂 六明三種慧分二。一標。二釋分三。一聞。二思。三修 七明三種名分二。一標。二釋分三。一非學非無學。二學。三無學 八明三種根分二。一標。二釋分三。一未知根二已知根。三具知根 九明三種眼分二。一標。二釋分三。一肉眼。二天眼。三慧眼 十明三甲冑分二。一標。二釋分三。一聞甲。二遠離甲。三慧甲。
第六門明三種學等十種三法分十 一明三學分二。一標。二釋分三。一明增上戒學。二明增上心學。三增上慧學 二明三修分二。一標如前。二釋分三。一明修戒。二明修心。三明修慧 三明三種住分二。一標。二釋分三。一明聖住。二明天住。三明梵住 四明三等持分二。一標。二釋分三。一明有尋伺。二明無尋唯伺。無尋伺等持 五明三神變分二。一標。二釋分三。一神通。二總說。三教誡神變 六明三種凈分二。一標。二釋
分三。一凈身。二語。三意 七明三種人分二。一標。二釋分三。一身。二語。三意 八明三種增上分二。一標。二釋分三。一世增上。二自增上。三法增上 九明三種無上分二。一標。二釋分三。一明三無上。一智無上。二見無上。三解脫無上。二明三法次第 十明三明分二。一標。二釋分三。一明念宿住智明。二死生現前智明。三漏盡現前智明。
第四增四門分二。一明生起。二解釋分五 初第一門明四念住等十一種法分十一 一明四念住分二。一標。二釋分二。一明身念住。二例余受等三法 二明四縛分二。一標。二釋分三。一列名。二解釋分四。一明身縛。二受縛。三心縛。四明法縛。三明對治 三明四正斷分二。一標。二釋分四。一明惡不善法未生不生斷行。二明惡不善法已生斷除斷行。三明善法未生已生斷行。四明善法已生增廣斷行 四明四神足分二。一標。二釋分四。一明欲神足。二精進。三心四□□ 五明四靜慮分二。一標。二釋分四如論 六明四諦分二。一標。二釋分二。一明功利。二解釋分四。一明苦諦。二明集諦。三明滅諦。四明道諦 七明四種想為先道分二。一標。二釋分四。一明小想。二明大想。三明無量空識想。四明無所有想 八明四無量分二。一標。二釋分四如論 九明四無色
【現代漢語翻譯】 現代漢語譯本 分為三部分：一、清凈身；二、清凈語；三、清凈意。 第七部分，闡明三種人，分為兩部分：一、標示；二、解釋。解釋又分為三部分：一、身；二、語；三、意。 第八部分，闡明三種增上，分為兩部分：一、標示；二、解釋。解釋又分為三部分：一、世間增上；二、自身增上；三、法增上。 第九部分，闡明三種無上，分為兩部分：一、標示；二、解釋。解釋又分為三部分：一、闡明三種無上：一、智慧無上；二、見解無上；三、解脫無上。二、闡明三種法的次第。 第十部分，闡明三明，分為兩部分：一、標示；二、解釋。解釋又分為三部分：一、闡明念宿住智明；二、死生現前智明；三、漏盡現前智明。
第四部分，增四門，分為兩部分：一、闡明生起；二、解釋。解釋分為五部分。 首先，第一門闡明四念住等十一種法，分為十一部分： 第一部分，闡明四念住，分為兩部分：一、標示；二、解釋。解釋又分為兩部分：一、闡明身念住；二、以身念住為例，說明其餘受、心、法三種念住。 第二部分，闡明四縛，分為兩部分：一、標示；二、解釋。解釋又分為三部分：一、列出名稱；二、解釋，分為四部分：一、闡明身縛；二、受縛；三、心縛；四、法縛。三、闡明對治方法。 第三部分，闡明四正斷，分為兩部分：一、標示；二、解釋。解釋分為四部分：一、闡明對於未生起的惡不善法，要斷除的精進行；二、闡明對於已生起的惡不善法，要斷除的精進行；三、闡明對於未生起的善法，要使其生起的精進行；四、闡明對於已生起的善法，要使其增長廣大的精進行。 第四部分，闡明四神足，分為兩部分：一、標示；二、解釋。解釋分為四部分：一、闡明欲神足；二、精進神足；三、心神足；四、□□神足。 第五部分，闡明四靜慮（禪定），分為兩部分：一、標示；二、解釋。解釋分為四部分，如論中所述。 第六部分，闡明四諦，分為兩部分：一、標示；二、解釋。解釋分為兩部分：一、闡明功用利益；二、解釋，分為四部分：一、闡明苦諦（Dukkha Satya）；二、闡明集諦（Samudaya Satya）；三、闡明滅諦（Nirodha Satya）；四、闡明道諦（Magga Satya）。 第七部分，闡明四種想為先導之道，分為兩部分：一、標示；二、解釋。解釋分為四部分：一、闡明小想；二、闡明大想；三、闡明無量空識想；四、闡明無所有想。 第八部分，闡明四無量心，分為兩部分：一、標示；二、解釋。解釋分為四部分，如論中所述。 第九部分，闡明四無色定。
【English Translation】 English version Divided into three parts: 1. Purification of body; 2. Purification of speech; 3. Purification of mind. Section 7: Explaining the Three Types of People, divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into three parts: 1. Body; 2. Speech; 3. Mind. Section 8: Explaining the Three Kinds of Superiority, divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into three parts: 1. Worldly Superiority; 2. Self-Superiority; 3. Dharma Superiority. Section 9: Explaining the Three Kinds of Unsurpassed Qualities, divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into three parts: 1. Explaining the Three Unsurpassed Qualities: 1. Unsurpassed Wisdom; 2. Unsurpassed Vision; 3. Unsurpassed Liberation. 2. Explaining the Order of the Three Dharmas. Section 10: Explaining the Three Clear Knowledges, divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into three parts: 1. Explaining the Clear Knowledge of Recollecting Past Lives (念宿住智明); 2. Clear Knowledge of the Appearance of Death and Rebirth (死生現前智明); 3. Clear Knowledge of the Exhaustion of Defilements (漏盡現前智明).
Part 4: Augmenting the Four Doors, divided into two parts: 1. Explaining the arising; 2. Explanation. The explanation is divided into five parts. Firstly, the first door explains the eleven dharmas such as the Four Foundations of Mindfulness, divided into eleven parts: Part 1: Explaining the Four Foundations of Mindfulness, divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Explaining Mindfulness of the Body; 2. Using Mindfulness of the Body as an example to explain the other three: Feeling, Mind, and Dharma. Part 2: Explaining the Four Bonds, divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into three parts: 1. Listing the names; 2. Explanation, divided into four parts: 1. Explaining the Bond of the Body; 2. Bond of Feeling; 3. Bond of Mind; 4. Bond of Dharma. 3. Explaining the antidotes. Part 3: Explaining the Four Right Exertions, divided into two parts: 1. Indication; 2. Explanation. The explanation is divided into four parts: 1. Explaining the effort to prevent unwholesome qualities that have not yet arisen from arising; 2. Explaining the effort to abandon unwholesome qualities that have already arisen; 3. Explaining the effort to generate wholesome qualities that have not yet arisen; 4. Explaining the effort to increase wholesome qualities that have already arisen. Part 4: Explaining the Four Bases of Supernormal Powers, divided into two parts: 1. Indication; 2. Explanation. The explanation is divided into four parts: 1. Explaining the Base of Supernormal Power of Desire (欲神足); 2. Base of Supernormal Power of Effort (精進神足); 3. Base of Supernormal Power of Mind (心神足); 4. Base of Supernormal Power of [missing text] (□□神足). Part 5: Explaining the Four Dhyanas (靜慮), divided into two parts: 1. Indication; 2. Explanation. The explanation is divided into four parts, as described in the treatise. Part 6: Explaining the Four Noble Truths, divided into two parts: 1. Indication; 2. Explanation. The explanation is divided into two parts: 1. Explaining the benefits; 2. Explanation, divided into four parts: 1. Explaining the Truth of Suffering (Dukkha Satya); 2. Explaining the Truth of the Origin of Suffering (Samudaya Satya); 3. Explaining the Truth of the Cessation of Suffering (Nirodha Satya); 4. Explaining the Truth of the Path to the Cessation of Suffering (Magga Satya). Part 7: Explaining the Four Types of Paths Preceded by Perceptions, divided into two parts: 1. Indication; 2. Explanation. The explanation is divided into four parts: 1. Explaining the Small Perception; 2. Explaining the Great Perception; 3. Explaining the Perception of Limitless Space and Consciousness; 4. Explaining the Perception of Nothingness. Part 8: Explaining the Four Immeasurables, divided into two parts: 1. Indication; 2. Explanation. The explanation is divided into four parts, as described in the treatise. Part 9: Explaining the Four Formless Attainments.
分二。一標。二釋分四如論 十明四聖種姓分二。一標。二釋分四。一明於衣服斷愛求無亂聖種。二明於飲食斷愛聖種。三明於臥具斷愛聖種。四明斷煩惱愛聖種 十一明四種斷分二。一標。二釋分四。一見所斷。二修所斷。三斷下分。四斷上分。
第二門四種凈信不壞等十種法分十 一明四種不壞凈信分二。一標。二釋分三。一明正義分二。一于佛所生凈信不壞。二例余法僧戒三法凈心不壞。二明差別。三明勝利 二明四種得果加行分二。一標。二釋分四。一親近上士。二無倒授教。三能正思通達。四順法修行 三明四正智分二。一標。二釋分四。一明欲界四忍四智。二明上二界忍智。三明世智。四明他心差別智 四明知苦等四智分二。一標。二釋分四。一知苦智。二知集智。三知滅智。四知道智 五明四力分二。一標。二釋分四。一明進力。二明念力。三明定力。四明慧力 六明四依處分二。一標。二釋分四。一明諦依處。二明舍依處。三明慧依處。四明寂靜依處 七明無色蘊分二。一標。二釋分四如論 八明四依分二。一標。二釋分四。一觀察一法而舍。二觀察一法親近。三觀察一法遠離。四觀察一法安住 九明四種四法依處分二。一標。二釋分四。一明無貪法依處。二無害心法依處。三正念法依處。四
【現代漢語翻譯】 現代漢語譯本 分為兩部分。第一部分是標示，第二部分是解釋，分為四部分，如論中所述。 十、闡明四聖種姓，分為兩部分。第一部分是標示，第二部分是解釋，分為四個方面。第一，闡明對於衣服斷除貪愛，追求無亂的聖種。第二，闡明對於飲食斷除貪愛的聖種。第三，闡明對於臥具斷除貪愛的聖種。第四，闡明斷除煩惱貪愛的聖種。 十一、闡明四種斷，分為兩部分。第一部分是標示，第二部分是解釋，分為四個方面。第一，見所斷（Dṛṣṭi-heya，通過見道斷除的煩惱）。第二，修所斷（Bhāvanā-heya，通過修道斷除的煩惱）。第三，斷下分（Orambhāgīya-saṃyojana，斷除較低層次束縛）。第四，斷上分（Urdhvabhāgīya-saṃyojana，斷除較高層次束縛）。
第二門，四種不壞凈信等十種法，分為十部分。 一、闡明四種不壞凈信，分為兩部分。第一部分是標示，第二部分是解釋，分為三個方面。第一，闡明正義，分為兩個方面。第一，對於佛（Buddha）所生凈信不壞。第二，以類似的方式說明對於法（Dharma）、僧（Saṃgha）、戒（Śīla）三法的凈心不壞。第二，闡明差別。第三，闡明勝利。 二、闡明四種得果加行，分為兩部分。第一部分是標示，第二部分是解釋，分為四個方面。第一，親近上士（Kalyāṇa-mittatā，親近善知識）。第二，無倒授教（Anupūrva-kathā，如實傳授教法）。第三，能正思通達（Yonisomanasikāra，如理作意）。第四，順法修行（Dhammānudhamma-paṭipatti，依法隨法修行）。 三、闡明四正智，分為兩部分。第一部分是標示，第二部分是解釋，分為四個方面。第一，闡明欲界（Kāmadhātu）的四忍四智。第二，闡明上二界（Rūpadhātu and Arūpadhātu，色界和無色界）的忍智。第三，闡明世智（Laukika-jñāna，世俗智慧）。第四，闡明他心差別智（Paracitta-vijñāna，瞭解他人心念的智慧）。 四、闡明知苦等四智，分為兩部分。第一部分是標示，第二部分是解釋，分為四個方面。第一，知苦智（Dukkha-ñāṇa，瞭解苦的智慧）。第二，知集智（Samudaya-ñāṇa，瞭解苦的起因的智慧）。第三，知滅智（Nirodha-ñāṇa，瞭解苦的止息的智慧）。第四，知道智（Magga-ñāṇa，瞭解通往苦的止息的道路的智慧）。 五、闡明四力，分為兩部分。第一部分是標示，第二部分是解釋，分為四個方面。第一，闡明進力（Vīrya-bala，精進的力量）。第二，闡明念力（Smṛti-bala，正念的力量）。第三，闡明定力（Samādhi-bala，禪定的力量）。第四，闡明慧力（Prajñā-bala，智慧的力量）。 六、闡明四依處，分為兩部分。第一部分是標示，第二部分是解釋，分為四個方面。第一，闡明諦依處（Satya-niśraya，以真諦為依靠）。第二，闡明舍依處（Tyāga-niśraya，以捨棄為依靠）。第三，闡明慧依處（Prajñā-niśraya，以智慧為依靠）。第四，闡明寂靜依處（Upasama-niśraya，以寂靜為依靠）。 七、闡明無色蘊，分為兩部分。第一部分是標示，第二部分是解釋，分為四部分，如論中所述。 八、闡明四依，分為兩部分。第一部分是標示，第二部分是解釋，分為四個方面。第一，觀察一法而舍（Ekadhammaṃ nissāya pajahati，觀察一個法而捨棄）。第二，觀察一法親近（Ekadhammaṃ nissāya sevati，觀察一個法而親近）。第三，觀察一法遠離（Ekadhammaṃ nissāya pariharati，觀察一個法而遠離）。第四，觀察一法安住（Ekadhammaṃ nissāya adhiṭṭhāti，觀察一個法而安住）。 九、闡明四種四法依處，分為兩部分。第一部分是標示，第二部分是解釋，分為四個方面。第一，闡明無貪法依處（Allobha-dhamma-nissaya，以無貪法為依靠）。第二，無害心法依處（Abyāpāda-citta-nissaya，以無害心法為依靠）。第三，正念法依處（Sati-dhamma-nissaya，以正念法為依靠）。第四
【English Translation】 English version Divided into two parts. The first part is the heading, and the second part is the explanation, divided into four parts, as described in the treatise. Ten, explaining the four noble lineages, divided into two parts. The first part is the heading, and the second part is the explanation, divided into four aspects. First, explaining the noble lineage of abandoning attachment to clothing and seeking non-disturbance. Second, explaining the noble lineage of abandoning attachment to food. Third, explaining the noble lineage of abandoning attachment to bedding. Fourth, explaining the noble lineage of abandoning attachment to afflictions. Eleven, explaining the four types of severance, divided into two parts. The first part is the heading, and the second part is the explanation, divided into four aspects. First, what is to be abandoned by seeing (Dṛṣṭi-heya, afflictions to be abandoned through the path of seeing). Second, what is to be abandoned by cultivation (Bhāvanā-heya, afflictions to be abandoned through the path of cultivation). Third, severance of the lower fetters (Orambhāgīya-saṃyojana, severance of lower-level bonds). Fourth, severance of the higher fetters (Urdhvabhāgīya-saṃyojana, severance of higher-level bonds).
The second section, the ten dharmas such as the four kinds of indestructible pure faith, is divided into ten parts. One, explaining the four kinds of indestructible pure faith, divided into two parts. The first part is the heading, and the second part is the explanation, divided into three aspects. First, explaining the correct meaning, divided into two aspects. First, the indestructible pure faith arising from the Buddha (Buddha). Second, similarly explaining the indestructible pure mind towards the three dharmas of Dharma (Dharma), Saṃgha (Saṃgha), and Śīla (Śīla). Second, explaining the differences. Third, explaining the benefits. Two, explaining the four kinds of practices for attaining the fruit, divided into two parts. The first part is the heading, and the second part is the explanation, divided into four aspects. First, associating with noble friends (Kalyāṇa-mittatā, associating with virtuous friends). Second, teaching without inversion (Anupūrva-kathā, teaching the Dharma in the correct order). Third, being able to rightly contemplate and understand (Yonisomanasikāra, wise consideration). Fourth, practicing in accordance with the Dharma (Dhammānudhamma-paṭipatti, practicing in accordance with the Dharma). Three, explaining the four right knowledges, divided into two parts. The first part is the heading, and the second part is the explanation, divided into four aspects. First, explaining the four acceptances and four knowledges of the desire realm (Kāmadhātu). Second, explaining the acceptances and knowledges of the upper two realms (Rūpadhātu and Arūpadhātu, the form realm and the formless realm). Third, explaining mundane knowledge (Laukika-jñāna, worldly knowledge). Fourth, explaining the knowledge of the difference in the minds of others (Paracitta-vijñāna, knowledge of the minds of others). Four, explaining the four knowledges of knowing suffering, etc., divided into two parts. The first part is the heading, and the second part is the explanation, divided into four aspects. First, the knowledge of suffering (Dukkha-ñāṇa, knowledge of suffering). Second, the knowledge of the origin (Samudaya-ñāṇa, knowledge of the origin of suffering). Third, the knowledge of cessation (Nirodha-ñāṇa, knowledge of the cessation of suffering). Fourth, the knowledge of the path (Magga-ñāṇa, knowledge of the path leading to the cessation of suffering). Five, explaining the four powers, divided into two parts. The first part is the heading, and the second part is the explanation, divided into four aspects. First, explaining the power of vigor (Vīrya-bala, the power of effort). Second, explaining the power of mindfulness (Smṛti-bala, the power of mindfulness). Third, explaining the power of concentration (Samādhi-bala, the power of concentration). Fourth, explaining the power of wisdom (Prajñā-bala, the power of wisdom). Six, explaining the four supports, divided into two parts. The first part is the heading, and the second part is the explanation, divided into four aspects. First, explaining reliance on truth (Satya-niśraya, reliance on truth). Second, explaining reliance on relinquishment (Tyāga-niśraya, reliance on renunciation). Third, explaining reliance on wisdom (Prajñā-niśraya, reliance on wisdom). Fourth, explaining reliance on tranquility (Upasama-niśraya, reliance on tranquility). Seven, explaining the formless aggregates, divided into two parts. The first part is the heading, and the second part is the explanation, divided into four parts, as described in the treatise. Eight, explaining the four reliances, divided into two parts. The first part is the heading, and the second part is the explanation, divided into four aspects. First, abandoning by relying on one dharma (Ekadhammaṃ nissāya pajahati, abandoning by relying on one dharma). Second, cultivating by relying on one dharma (Ekadhammaṃ nissāya sevati, cultivating by relying on one dharma). Third, avoiding by relying on one dharma (Ekadhammaṃ nissāya pariharati, avoiding by relying on one dharma). Fourth, abiding by relying on one dharma (Ekadhammaṃ nissāya adhiṭṭhāti, abiding by relying on one dharma). Nine, explaining the four kinds of four dharma reliances, divided into two parts. The first part is the heading, and the second part is the explanation, divided into four aspects. First, explaining reliance on the dharma of non-greed (Allobha-dhamma-nissaya, reliance on the dharma of non-greed). Second, reliance on the dharma of non-harming mind (Abyāpāda-citta-nissaya, reliance on the dharma of non-harming mind). Third, reliance on the dharma of mindfulness (Sati-dhamma-nissaya, reliance on the dharma of mindfulness). Fourth
定法依處 十明四種現所作法分二。一標。二釋分二。一明念眼慧三法現所作法。二明身現作證法 第三門明四大種等十種法分十 一明四大種分二。一標。二釋分四如論 二明四食分二。一標。二釋指事 三明四識住分二。一標。二釋分二。一明趣向於色分四。一明趣向於色。二明緣色。三明建立根境。四明漏於後有。二例餘三法 四明四種愛生分二。一標分三。一依現法。二依緣法。三依涅槃明空愛生。二釋分四如論 五明四種非應行處分二。一標。二釋分四。一明隨愛行。二明隨恚行。三明隨怖行。四明隨癡行 六明四記分二。一標。二釋分四。一明一向記。二明分別記。三明詰問記。四明置記 七明四種惠舍分二。一標。二釋分三。一明三清凈分二。一標。二釋分三。一施者凈愛者不凈。二受者凈施者不凈。三二俱凈。二不清凈分二。一標。二釋。三明清凈不清凈功德過失 八明四攝法分二。一標。二釋分四。一明施攝。二明愛語攝。三明同事攝。四明利行攝 九明四生分二。一標。二釋分四。一明卵生。二明胎生。三明濕生。四明化生 十明四種死分二。一標。二釋分四。一明由自死。二明由他死。三明由俱死。四明不由俱死。
第四門明四清凈道等六種法分六 一明四凈道分二。一標。二釋分四。
【現代漢語翻譯】 現代漢語譯本 定法所依據之處，十種法，四種現所作法，分為兩部分。第一部分是標示，第二部分是解釋，又分為兩部分。第一部分闡明念、眼、慧三種法所呈現的作為；第二部分闡明以身體展現的證悟之法。 第三門闡明四大種等十種法，分為十部分。第一部分闡明四大種，分為兩部分。第一部分是標示，第二部分是解釋，分為四點，如論中所述。第二部分闡明四食，分為兩部分。第一部分是標示，第二部分是解釋，指明其事。 第三部分闡明四識住，分為兩部分。第一部分是標示，第二部分是解釋，又分為兩部分。第一部分闡明趣向於色，分為四點。第一點闡明趣向於色，第二點闡明緣於色，第三點闡明建立根境，第四點闡明漏於後有。第二部分以其餘三種法為例。 第四部分闡明四種愛生，分為兩部分。第一部分是標示，分為三點。第一點依于現法，第二點依于緣法，第三點依于涅槃闡明空愛生。第二部分是解釋，分為四點，如論中所述。第五部分闡明四種非應行之處，分為兩部分。第一部分是標示，第二部分是解釋，分為四點。第一點闡明隨愛而行，第二點闡明隨恚（嗔恨）而行，第三點闡明隨怖（恐懼）而行，第四點闡明隨癡（愚癡）而行。 第六部分闡明四記（四種記說方式），分為兩部分。第一部分是標示，第二部分是解釋，分為四點。第一點闡明一向記（直接回答），第二點闡明分別記（分別解釋回答），第三點闡明詰問記（反問），第四點闡明置記（不回答）。第七部分闡明四種惠舍（佈施），分為兩部分。第一部分是標示，第二部分是解釋，分為三點。第一點闡明三種清凈，分為兩部分。第一部分是標示，第二部分是解釋，分為三點。第一點施者清凈而受者不清凈，第二點受者清凈而施者不清凈，第三點二者都清凈。第二點闡明不清凈，分為兩部分。第一部分是標示，第二部分是解釋。第三點闡明清凈與不清凈的功德與過失。 第八部分闡明四攝法（四種攝受眾生的方法），分為兩部分。第一部分是標示，第二部分是解釋，分為四點。第一點闡明施攝（佈施攝受），第二點闡明愛語攝（慈愛言語攝受），第三點闡明同事攝（共同行事攝受），第四點闡明利行攝（利益行為攝受）。第九部分闡明四生（四種生命形式），分為兩部分。第一部分是標示，第二部分是解釋，分為四點。第一點闡明卵生，第二點闡明胎生，第三點闡明濕生，第四點闡明化生。 第十部分闡明四種死，分為兩部分。第一部分是標示，第二部分是解釋，分為四點。第一點闡明由自死，第二點闡明由他死，第三點闡明由俱死，第四點闡明不由俱死。 第四門闡明四清凈道等六種法，分為六部分。第一部分闡明四凈道，分為兩部分。第一部分是標示，第二部分是解釋，分為四點。
【English Translation】 English version The place where the established Dharma relies, the ten Dharmas, the four kinds of present actions, are divided into two parts. The first part is the indication, and the second part is the explanation, which is further divided into two parts. The first part elucidates the actions manifested by the three Dharmas of mindfulness, eye, and wisdom; the second part elucidates the Dharma of realization manifested by the body. The third section elucidates the ten Dharmas, including the four great elements, and is divided into ten parts. The first part elucidates the four great elements, divided into two parts. The first part is the indication, and the second part is the explanation, divided into four points, as described in the treatise. The second part elucidates the four foods, divided into two parts. The first part is the indication, and the second part is the explanation, pointing out the matter. The third part elucidates the four abodes of consciousness, divided into two parts. The first part is the indication, and the second part is the explanation, further divided into two parts. The first part elucidates the inclination towards form, divided into four points. The first point elucidates the inclination towards form, the second point elucidates the condition of form, the third point elucidates the establishment of roots and objects, and the fourth point elucidates the leakage into future existence. The second part uses the remaining three Dharmas as examples. The fourth part elucidates the four kinds of arising of love, divided into two parts. The first part is the indication, divided into three points. The first point relies on the present Dharma, the second point relies on the conditioned Dharma, and the third point elucidates the arising of empty love based on Nirvana. The second part is the explanation, divided into four points, as described in the treatise. The fifth part elucidates the four kinds of inappropriate conduct, divided into two parts. The first part is the indication, and the second part is the explanation, divided into four points. The first point elucidates acting according to love, the second point elucidates acting according to anger (hatred), the third point elucidates acting according to fear, and the fourth point elucidates acting according to delusion (ignorance). The sixth part elucidates the four kinds of replies (four ways of answering), divided into two parts. The first part is the indication, and the second part is the explanation, divided into four points. The first point elucidates the direct reply, the second point elucidates the analytical reply, the third point elucidates the questioning reply, and the fourth point elucidates the silent reply. The seventh part elucidates the four kinds of generosity (giving), divided into two parts. The first part is the indication, and the second part is the explanation, divided into three points. The first point elucidates the three kinds of purity, divided into two parts. The first part is the indication, and the second part is the explanation, divided into three points. The first point is that the giver is pure while the receiver is impure, the second point is that the receiver is pure while the giver is impure, and the third point is that both are pure. The second point elucidates impurity, divided into two parts. The first part is the indication, and the second part is the explanation. The third point elucidates the merits and faults of purity and impurity. The eighth part elucidates the four means of conversion (four ways to gather beings), divided into two parts. The first part is the indication, and the second part is the explanation, divided into four points. The first point elucidates giving as a means of conversion, the second point elucidates loving speech as a means of conversion, the third point elucidates acting together as a means of conversion, and the fourth point elucidates beneficial conduct as a means of conversion. The ninth part elucidates the four kinds of birth (four forms of life), divided into two parts. The first part is the indication, and the second part is the explanation, divided into four points. The first point elucidates oviparous birth, the second point elucidates viviparous birth, the third point elucidates moisture-born birth, and the fourth point elucidates metamorphic birth. The tenth part elucidates the four kinds of death, divided into two parts. The first part is the indication, and the second part is the explanation, divided into four points. The first point elucidates death by oneself, the second point elucidates death by others, the third point elucidates death by both, and the fourth point elucidates death by neither. The fourth section elucidates the six Dharmas, including the four paths of purification, divided into six parts. The first part elucidates the four pure paths, divided into two parts. The first part is the indication, and the second part is the explanation, divided into four points.
一明通遲艱辛。二明通速艱辛。三明通遲非艱辛。四明通速非艱辛道 二又明四種清道分二。一標。二釋分二。一列名。二解釋分四。一明不忍道。二明忍道。三明調柔道。四明寂靜道 三明四種修等持分二。一標。二釋分四。一明現法樂等持。二明知見等持。三明慧抉擇等持。四明漏盡等持 四明黑白等四種業果分二。一標。二釋分四。一明黑業異熟亦黑。二明白業異熟亦白。三明雜業異熟亦難。四非黑白業亦無異熟 五明四種授法分二。一標。二釋分四。一明樂而非益。二明益而非樂。三明亦樂亦益。四明非樂非益 六明四種結等五種四法分二。一標。二釋分三。一明結分四。一欲結。二有結。三見結。四無明結。二明離結。三明例余分三。一例四流。二例取。三例四繫縛。
第五門明四人等六種法分六 一明順流等四種人分二。一標。二釋分四。一明順流人。二明逆流人。三明住人。四明超度人 二又明入自利等四人分二。一標。二釋分四。一明入自利非他人。二明入他利非自人。三入俱利人。四明不俱利人 三明從闇入明等四人分三。一標。二列名。三釋分四。一明從闇入明人。二從明入闇人。三從闇入闇人。四從明入明人 四又明自苦等四人分二。一標。二釋分四。一明自苦非他人。二明令他苦非自
【現代漢語翻譯】 現代漢語譯本 一、明通遲艱辛：第一種人理解能力慢，修行也感到困難。 二、明通速艱辛：第二種人理解能力快，但修行仍然感到困難。 三、明通遲非艱辛：第三種人理解能力慢，但修行並不感到困難。 四、明通速非艱辛道：第四種人理解能力快，修行也不感到困難。
二、又明四種清道分二：接下來闡述四種清凈道，分為兩部分。 一、標：首先列出綱要。 二、釋：然後進行解釋，分為四個方面： 一、明不忍道：闡述不忍道（Kshanti marga），即無法忍受痛苦和困難的修行道路。 二、明忍道：闡述忍道（Kshanti marga），即能夠忍受痛苦和困難的修行道路。 三、明調柔道：闡述調柔道（Mridu marga），即通過調伏內心煩惱而達到的修行道路。 四、明寂靜道：闡述寂靜道（Shanta marga），即通過止息妄念而達到的修行道路。
三、明四種修等持分二：接下來闡述四種修習等持（Samadhi）的方法，分為兩部分。 一、標：首先列出綱要。 二、釋：然後進行解釋，分為四個方面： 一、明現法樂等持：闡述現法樂等持（Drstadharma-sukha-samadhi），即在當下體驗快樂的等持。 二、明知見等持：闡述知見等持（Jnana-darshana-samadhi），即獲得智慧和洞見的等持。 三、明慧抉擇等持：闡述慧抉擇等持（Prajna-vinishcaya-samadhi），即通過智慧來決斷和選擇的等持。 四、明漏盡等持：闡述漏盡等持（Asrava-ksaya-samadhi），即斷除一切煩惱的等持。
四、明黑白等四種業果分二：接下來闡述黑業、白業等四種業及其果報，分為兩部分。 一、標：首先列出綱要。 二、釋：然後進行解釋，分為四個方面： 一、明黑業異熟亦黑：闡述黑業（Krishna karma）的果報（Vipaka）也是黑的，即帶來痛苦。 二、明白業異熟亦白：闡述白業（Shukla karma）的果報也是白的，即帶來快樂。 三、明雜業異熟亦難：闡述雜業（Mishra karma）的果報是混合的，難以確定。 四、非黑白業亦無異熟：闡述非黑非白業（Akrishna-ashukla karma）沒有異熟果報，導向解脫。
五、明四種授法分二：接下來闡述四種教導佛法的方式，分為兩部分。 一、標：首先列出綱要。 二、釋：然後進行解釋，分為四個方面： 一、明樂而非益：闡述令人感到快樂但沒有實際利益的教導。 二、明益而非樂：闡述有實際利益但不令人感到快樂的教導。 三、明亦樂亦益：闡述既令人感到快樂又有實際利益的教導。 四、明非樂非益：闡述既不令人感到快樂也沒有實際利益的教導。
六、明四種結等五種四法分二：接下來闡述四種結（Samyoja）等五種四法，分為兩部分。 一、標：首先列出綱要。 二、釋：然後進行解釋，分為三個方面： 一、明結分四：闡述四種結： 一、欲結：欲結（Kama samyojana），對感官慾望的執著。 二、有結：有結（Bhava samyojana），對存在的執著。 三、見結：見結（Dristi samyojana），錯誤的見解。 四、無明結：無明結（Avidya samyojana），對真理的無知。 二、明離結：闡述如何脫離這些結縛。 三、明例余分三：舉例說明其他情況，分為三個方面： 一、例四流：例如四種流（Ogha），即欲流、有流、見流、無明流。 二、例取：例如四種取（Upadana），即欲取、見取、戒禁取、我語取。 三、例四繫縛：例如四種系縛（Yoga），即欲系、有系、見系、無明系。
第五門明四人等六種法分六：第五部分闡述四種人等六種法，分為六個方面。 一、明順流等四種人分二：闡述順流人等四種人，分為兩部分。 一、標：首先列出綱要。 二、釋：然後進行解釋，分為四個方面： 一、明順流人：闡述順流人（Anuloma），即隨順世俗煩惱的人。 二、明逆流人：闡述逆流人（Pratiloma），即逆流而上，努力修行解脫的人。 三、明住人：闡述住人（Sthita），即停留在某種狀態，沒有進步也沒有退步的人。 四、明超度人：闡述超度人（Uttarana），即超越輪迴，達到解脫的人。
二、又明入自利等四人分二：接下來闡述入自利等四種人，分為兩部分。 一、標：首先列出綱要。 二、釋：然後進行解釋，分為四個方面： 一、明入自利非他人：闡述只追求自身利益，不考慮他人的人。 二、明入他利非自人：闡述只追求他人利益，不考慮自身的人。 三、入俱利人：闡述既追求自身利益，也追求他人利益的人。 四、明不俱利人：闡述既不追求自身利益，也不追求他人利益的人。
三、明從闇入明等四人分三：接下來闡述從黑暗走向光明等四種人，分為三部分。 一、標：首先列出綱要。 二、列名：列出四種人的名稱。 三、釋：然後進行解釋，分為四個方面： 一、明從闇入明人：闡述從黑暗走向光明的人。 二、從明入闇人：闡述從光明走向黑暗的人。 三、從闇入闇人：闡述從黑暗走向黑暗的人。 四、從明入明人：闡述從光明走向光明的人。
四、又明自苦等四人分二：接下來闡述自苦等四種人，分為兩部分。 一、標：首先列出綱要。 二、釋：然後進行解釋，分為四個方面： 一、明自苦非他人：闡述自我折磨，但不給他人帶來痛苦的人。 二、明令他苦非自：闡述使他人受苦，但自己不受苦的人。
【English Translation】 English version 1. One with slow understanding and difficult practice. 2. One with quick understanding and difficult practice. 3. One with slow understanding and easy practice. 4. One with quick understanding and easy practice.
Next, explaining the four kinds of pure paths, divided into two parts: 1. Heading: First, list the outline. 2. Explanation: Then explain, divided into four aspects: 1. Explaining the path of non-endurance (Kshanti marga): The path of practice where one cannot endure suffering and difficulties. 2. Explaining the path of endurance (Kshanti marga): The path of practice where one can endure suffering and difficulties. 3. Explaining the path of gentleness (Mridu marga): The path of practice achieved by subduing inner afflictions. 4. Explaining the path of tranquility (Shanta marga): The path of practice achieved by ceasing delusive thoughts.
Next, explaining the four kinds of Samadhi practices, divided into two parts: 1. Heading: First, list the outline. 2. Explanation: Then explain, divided into four aspects: 1. Explaining the Samadhi of present happiness (Drstadharma-sukha-samadhi): Samadhi that experiences happiness in the present moment. 2. Explaining the Samadhi of knowledge and vision (Jnana-darshana-samadhi): Samadhi that obtains wisdom and insight. 3. Explaining the Samadhi of wise discernment (Prajna-vinishcaya-samadhi): Samadhi that uses wisdom to discern and choose. 4. Explaining the Samadhi of exhaustion of outflows (Asrava-ksaya-samadhi): Samadhi that eradicates all afflictions.
Next, explaining the four kinds of karma and their results, such as black and white karma, divided into two parts: 1. Heading: First, list the outline. 2. Explanation: Then explain, divided into four aspects: 1. Explaining that the result (Vipaka) of black karma (Krishna karma) is also black: It brings suffering. 2. Explaining that the result of white karma (Shukla karma) is also white: It brings happiness. 3. Explaining that the result of mixed karma (Mishra karma) is also mixed: It is difficult to determine. 4. Explaining that neither black nor white karma (Akrishna-ashukla karma) has a result: It leads to liberation.
Next, explaining the four kinds of Dharma teachings, divided into two parts: 1. Heading: First, list the outline. 2. Explanation: Then explain, divided into four aspects: 1. Explaining teachings that are pleasant but not beneficial. 2. Explaining teachings that are beneficial but not pleasant. 3. Explaining teachings that are both pleasant and beneficial. 4. Explaining teachings that are neither pleasant nor beneficial.
Next, explaining the four kinds of fetters (Samyoja) and five sets of four dharmas, divided into two parts: 1. Heading: First, list the outline. 2. Explanation: Then explain, divided into three aspects: 1. Explaining the four fetters: 1. The fetter of desire (Kama samyojana): Attachment to sensual desires. 2. The fetter of existence (Bhava samyojana): Attachment to existence. 3. The fetter of views (Dristi samyojana): Wrong views. 4. The fetter of ignorance (Avidya samyojana): Ignorance of the truth. 2. Explaining how to break free from these fetters. 3. Explaining other examples, divided into three aspects: 1. Example of the four floods (Ogha): The floods of desire, existence, views, and ignorance. 2. Example of the four graspings (Upadana): Grasping of desire, views, vows and precepts, and self-assertion. 3. Example of the four bonds (Yoga): The bonds of desire, existence, views, and ignorance.
The fifth section explains the six dharmas, such as the four types of people, divided into six aspects. 1. Explaining the four types of people, such as those who go with the flow, divided into two parts: 1. Heading: First, list the outline. 2. Explanation: Then explain, divided into four aspects: 1. Explaining the person who goes with the flow (Anuloma): A person who follows worldly afflictions. 2. Explaining the person who goes against the flow (Pratiloma): A person who goes against the flow and strives for liberation through practice. 3. Explaining the person who remains (Sthita): A person who remains in a certain state, neither progressing nor regressing. 4. Explaining the person who transcends (Uttarana): A person who transcends samsara and attains liberation.
Next, explaining the four types of people, such as those who seek self-benefit, divided into two parts: 1. Heading: First, list the outline. 2. Explanation: Then explain, divided into four aspects: 1. Explaining the person who seeks only self-benefit and not the benefit of others. 2. Explaining the person who seeks only the benefit of others and not their own benefit. 3. The person who benefits both themselves and others. 4. Explaining the person who benefits neither themselves nor others.
Next, explaining the four types of people, such as those who go from darkness to light, divided into three parts: 1. Heading: First, list the outline. 2. Listing the names of the four types of people. 3. Explanation: Then explain, divided into four aspects: 1. Explaining the person who goes from darkness to light. 2. Explaining the person who goes from light to darkness. 3. Explaining the person who goes from darkness to darkness. 4. Explaining the person who goes from light to light.
Next, explaining the four types of people, such as those who inflict suffering on themselves, divided into two parts: 1. Heading: First, list the outline. 2. Explanation: Then explain, divided into four aspects: 1. Explaining the person who inflicts suffering on themselves but not on others. 2. Explaining the person who causes suffering to others but not to themselves.
人。三明俱苦人。四明不俱苦人 五明四種語失分二。一標。二釋分二。一明語失分四。一妄語。二離間語。三粗惡語。四無義語。二明語功德 六明四種非聖言說分二。一標。二釋分二。一明非聖言分四如論。二明聖言說。
第五明五增分二。一明生起。二解釋分二 初第一門明五取蘊等九種五法分九 一明五取蘊分二。一標。二釋分二。一明流轉分五。一明色蘊。二明受蘊。三明想蘊。四明行蘊。五明識蘊。二明還滅 二明五欲分三。一標。一列名。三解釋分二。一總標。二別釋分三。一明追求。二明尋思。三明染著事分二。一依境。二依受 三明五趣分二。一標。二釋分五如論 四明五慳分二。一標。二釋分五。一明處慳。二惠舍時慳。三取時慳。四因時慳。五得事時慳 五明五蓋分二。一標。二釋分二。一依前二蓋明毀凈戒虧止善軛。二依后三蓋明毀多聞虧觀善軛 六明五下分結分二。一標。二釋分二。一明下義。二明依處分二。一依見道。二依欲界 七明五上分結分二。一標。二釋分二。一明依處。二明無差別差別分二。一明無差別。二明有差別結 八明五株杌分二。一標。二釋分五。一于大師所無信敬。二于正法。三于學處。四于教誡。五于如王上坐無信敬 九明五拘礙分二。一標。二釋分五。一
【現代漢語翻譯】 人。三明俱苦人。四明不俱苦人。 五、明四種語失，分為兩部分：一、標示；二、解釋。解釋又分為兩部分：一、闡明語失，分為四種：一、妄語（謊言）；二、離間語（挑撥離間的言語）；三、粗惡語（粗魯惡毒的言語）；四、無義語（沒有意義的言語）。二、闡明語功德。 六、闡明四種非聖言說，分為兩部分：一、標示；二、解釋。解釋又分為兩部分：一、闡明非聖言，如論中所述的四種；二、闡明聖言說。 第五、闡明五增，分為兩部分：一、闡明生起；二、解釋。解釋又分為兩部分： 首先，第一門闡明五取蘊等九種五法，分為九部分： 一、闡明五取蘊，分為兩部分：一、標示；二、解釋。解釋又分為兩部分：一、闡明流轉，分為五部分：一、闡明色蘊（物質的積聚）；二、闡明受蘊（感受的積聚）；三、闡明想蘊（表象的積聚）；四、闡明行蘊（意志行為的積聚）；五、闡明識蘊（識別的積聚）。二、闡明還滅（止息）。 二、闡明五欲，分為三部分：一、標示；二、列名；三、解釋。解釋又分為兩部分：一、總標；二、分別解釋，分為三部分：一、闡明追求；二、闡明尋思；三、闡明染著事，分為兩部分：一、依境；二、依受。 三、闡明五趣（五道輪迴），分為兩部分：一、標示；二、解釋。解釋分為五部分，如論中所述。 四、闡明五慳（五種吝嗇），分為兩部分：一、標示；二、解釋。解釋分為五部分：一、明處慳（對住所吝嗇）；二、惠舍時慳（佈施時吝嗇）；三、取時慳（索取時吝嗇）；四、因時慳（原因上吝嗇）；五、得事時慳（獲得事物時吝嗇）。 五、闡明五蓋（五種障礙），分為兩部分：一、標示；二、解釋。解釋分為兩部分：一、依據前兩種蓋（貪慾蓋、嗔恚蓋）闡明毀壞凈戒、虧損止善之軛；二、依據后三種蓋（睡眠蓋、掉悔蓋、疑蓋）闡明毀壞多聞、虧損觀善之軛。 六、闡明五下分結（導致投生於欲界的五種煩惱），分為兩部分：一、標示；二、解釋。解釋分為兩部分：一、闡明下義；二、闡明所依之處，分為兩部分：一、依見道；二、依欲界。 七、闡明五上分結（導致投生於色界和無色界的五種煩惱），分為兩部分：一、標示；二、解釋。解釋分為兩部分：一、闡明所依之處；二、闡明無差別和差別，分為兩部分：一、闡明無差別；二、闡明有差別結。 八、闡明五株杌（五種障礙），分為兩部分：一、標示；二、解釋。解釋分為五部分：一、對於大師（佛陀）沒有信心和尊敬；二、對於正法（正確的佛法）；三、對於學處（戒律）；四、對於教誡（教導和勸誡）；五、對於如王上坐（如同國王般高高在上的人）沒有信心和尊敬。 九、闡明五拘礙（五種束縛），分為兩部分：一、標示；二、解釋。解釋分為五部分：一、...
【English Translation】 Person. Person with suffering from all three kinds of knowledge. Person with suffering from not having all four kinds of knowledge. Five, explaining the four kinds of speech misconduct, divided into two parts: one, indication; two, explanation. The explanation is further divided into two parts: one, clarifying speech misconduct, divided into four types: one, false speech (lying); two, divisive speech (speech that causes discord); three, harsh speech (rude and malicious speech); four, idle speech (meaningless speech). Two, clarifying the merits of speech. Six, clarifying the four kinds of non-holy speech, divided into two parts: one, indication; two, explanation. The explanation is further divided into two parts: one, clarifying non-holy speech, as the four types described in the treatise; two, clarifying holy speech. Fifth, explaining the five aggregates, divided into two parts: one, clarifying arising; two, explanation. The explanation is further divided into two parts: First, the first section clarifies the nine types of five dharmas, such as the five aggregates, divided into nine parts: One, clarifying the five aggregates of clinging (Panca-upadanakkhandha), divided into two parts: one, indication; two, explanation. The explanation is further divided into two parts: one, clarifying the cycle of existence, divided into five parts: one, clarifying the aggregate of form (Rupa-khandha); two, clarifying the aggregate of feeling (Vedana-khandha); three, clarifying the aggregate of perception (Sanna-khandha); four, clarifying the aggregate of mental formations (Sankhara-khandha); five, clarifying the aggregate of consciousness (Vinnana-khandha). Two, clarifying cessation. Two, clarifying the five desires (Panca-kama), divided into three parts: one, indication; two, listing the names; three, explanation. The explanation is further divided into two parts: one, general indication; two, separate explanations, divided into three parts: one, clarifying pursuit; two, clarifying thought; three, clarifying objects of attachment, divided into two parts: one, based on the object; two, based on feeling. Three, clarifying the five destinies (Panca-gati), divided into two parts: one, indication; two, explanation. The explanation is divided into five parts, as described in the treatise. Four, clarifying the five kinds of stinginess (Panca-macchariya), divided into two parts: one, indication; two, explanation. The explanation is divided into five parts: one, stinginess regarding dwelling place; two, stinginess regarding the time of giving; three, stinginess regarding the time of taking; four, stinginess regarding the cause; five, stinginess regarding the time of obtaining things. Five, clarifying the five hindrances (Panca-nivarana), divided into two parts: one, indication; two, explanation. The explanation is divided into two parts: one, based on the first two hindrances (desire and aversion), clarifying the destruction of pure precepts and the loss of the yoke of stopping wholesome deeds; two, based on the last three hindrances (sloth and torpor, restlessness and remorse, and doubt), clarifying the destruction of much learning and the loss of the yoke of contemplating wholesome deeds. Six, clarifying the five lower fetters (Panca-orambhagiya-samyojana), divided into two parts: one, indication; two, explanation. The explanation is divided into two parts: one, clarifying the meaning of 'lower'; two, clarifying the basis, divided into two parts: one, based on the path of seeing; two, based on the desire realm. Seven, clarifying the five higher fetters (Panca-uddhambhagiya-samyojana), divided into two parts: one, indication; two, explanation. The explanation is divided into two parts: one, clarifying the basis; two, clarifying non-difference and difference, divided into two parts: one, clarifying non-difference; two, clarifying the fetters with difference. Eight, clarifying the five stumps (Panca-khila), divided into two parts: one, indication; two, explanation. The explanation is divided into five parts: one, lack of faith and respect towards the Teacher (Buddha); two, towards the true Dharma (correct Buddhist teachings); three, towards the precepts; four, towards the instructions and admonishments; five, lack of faith and respect towards those who are like kings sitting on high seats. Nine, clarifying the five obstructions (Panca-avaranani), divided into two parts: one, indication; two, explanation. The explanation is divided into five parts: one, ...
未離三毒及愛。二耽著利養。三與在家出家雜居同受愛樂。四若聞小欲知足言教不攝耳聽。五得少便生喜足不求勝上。
第二門明王不忍等十二種五法分十二 一明五不忍過失及忍果利。初文分二。一標。二釋分二。一明五種過失分五。一多懷怨心。二於他樂多分離。三於他樂多憂苦。四自憂悔命終。五死墮惡趣。二明感等流及異熟果分二。一標。二釋分三。一明□生等流過。二明現法等流過。三明後法異熟過。二明能忍果利 二明五種遺五種無遺分二。一明五種遺分二。一標。二釋分五。一明眷屬遺。二明財遺。三明無病遺。四明凈戒遺。五明正身遺 二明五無遺 三明阿羅漢五種功德分二。一標。二釋分二。一明三邪追求。二明二邪受用 四明五種斷支分二。一標。二釋分五。一明阿羅漢于佛凈信而住。二明無諂質直苾芻于自所犯如實發露。三明少惱苾芻非冷非熱□ 五明五種圓滿解脫厭所對治法分二。一標。二釋分二。一明三愚三顛倒分二。一總標。二別釋分二。一明三愚分三。一不知無常。二不知苦。三不知無我。二明三顛倒分三同前。二明對治分二。一標。二釋分五。一知無常。二了苦。三知無我。四具惡逆相。五超中夭相 六明五種解脫處分二。一標。二釋分二。一明定勝行分四。一明正解法義處
【現代漢語翻譯】 現代漢語譯本： 未遠離三種毒素和貪愛。（三毒指貪、嗔、癡） 一、貪戀追求名利供養。 二、與在家居士和出家僧人混雜居住，一同享受世俗的快樂。 三、如果聽到關於知足少欲的教誨，不認真聽取。 四、獲得少許成就便沾沾自喜，不求更進一步。
第二部分闡述明王（智慧之王）不忍等十二種五法，分為十二個方面： 一、闡明五種不能忍受的過失以及忍耐的果報利益。第一部分又分為兩部分：一、標明主旨；二、解釋，又分為兩部分：一、闡明五種過失，分為五點： 一、常常懷有怨恨之心。 二、對於他人的快樂，多生分離之心。 三、對於他人的快樂，多生憂愁痛苦。 四、自己憂愁後悔而終。 五、死後墮入惡道。 二、闡明感受等流果和異熟果，分為兩部分：一、標明主旨；二、解釋，分為三點： 一、闡明□生等流果的過失。 二、闡明現世等流果的過失。 三、闡明來世異熟果的過失。 二、闡明能夠忍耐的果報利益。 二、闡明五種遺失和五種無遺失，分為兩部分：一、闡明五種遺失，分為兩部分：一、標明主旨；二、解釋，分為五點： 一、失去眷屬。 二、失去財富。 三、失去健康。 四、失去清凈的戒律。 五、失去端正的身體。 二、闡明五種無遺失。 三、闡明阿羅漢（斷絕一切煩惱，達到最高修行境界的人）的五種功德，分為兩部分：一、標明主旨；二、解釋，分為兩點： 一、闡明三種邪惡的追求。 二、闡明兩種邪惡的受用。 四、闡明五種斷滅之支，分為兩部分：一、標明主旨；二、解釋，分為五點： 一、闡明阿羅漢對於佛陀的清凈信心而安住。 二、闡明沒有諂媚、正直的苾芻（出家受具足戒的男子）對於自己所犯的錯誤如實坦白。 三、闡明少惱的苾芻，不冷不熱□ 五、闡明五種圓滿解脫，厭離所對治的法，分為兩部分：一、標明主旨；二、解釋，分為兩部分： 一、闡明三種愚癡和三種顛倒，分為兩部分：一、總標明；二、分別解釋，分為兩部分：一、闡明三種愚癡，分為三點： 一、不知無常。 二、不知痛苦。 三、不知無我。 二、闡明三種顛倒，分為三點，與前相同。 二、闡明對治的方法，分為兩部分：一、標明主旨；二、解釋，分為五點： 一、知曉無常。 二、明瞭痛苦。 三、知曉無我。 四、具備惡逆之相。 五、超越中途夭折之相。 六、闡明五種解脫之處，分為兩部分：一、標明主旨；二、解釋，分為兩部分： 一、闡明定勝之行，分為四點： 一、闡明正確理解法義之處。
【English Translation】 English version: Not being apart from the three poisons and craving. (The three poisons refer to greed, hatred, and ignorance) 1. Being attached to seeking profit and offerings. 2. Living mixed with laypeople and monks, enjoying worldly pleasures together. 3. If hearing teachings about contentment and few desires, not listening attentively. 4. Becoming complacent with slight achievements, not seeking further progress.
The second part elaborates on the twelve types of five dharmas, such as the forbearance of the Wisdom King (Ming Wang), divided into twelve aspects: 1. Explaining the faults of the five types of intolerance and the benefits of forbearance. The first part is further divided into two parts: 1. Stating the main point; 2. Explanation, further divided into two parts: 1. Explaining the five faults, divided into five points: 1. Constantly harboring resentment. 2. Giving rise to thoughts of separation regarding the happiness of others. 3. Giving rise to sorrow and suffering regarding the happiness of others. 4. Ending life in sorrow and regret. 5. Falling into evil realms after death. 2. Explaining the experiencing of resultant effects (nisyanda-phala) and the vipaka-phala (ripening effect), divided into two parts: 1. Stating the main point; 2. Explanation, divided into three points: 1. Explaining the fault of □ birth as a resultant effect. 2. Explaining the fault of the present life as a resultant effect. 3. Explaining the fault of the future life as a vipaka-phala. 2. Explaining the benefits of being able to endure. 2. Explaining the five losses and the five non-losses, divided into two parts: 1. Explaining the five losses, divided into two parts: 1. Stating the main point; 2. Explanation, divided into five points: 1. Losing family members. 2. Losing wealth. 3. Losing health. 4. Losing pure precepts. 5. Losing a proper body. 2. Explaining the five non-losses. 3. Explaining the five merits of an Arhat (one who has cut off all afflictions and reached the highest state of practice), divided into two parts: 1. Stating the main point; 2. Explanation, divided into two points: 1. Explaining the three evil pursuits. 2. Explaining the two evil enjoyments. 4. Explaining the five branches of extinction, divided into two parts: 1. Stating the main point; 2. Explanation, divided into five points: 1. Explaining that the Arhat abides in pure faith in the Buddha. 2. Explaining that the Bhikshu (a man who has left home and received full ordination) without flattery and with honesty truthfully confesses his faults. 3. Explaining the Bhikshu with few afflictions, neither cold nor hot □ 5. Explaining the five complete liberations, being disgusted with the dharmas to be treated, divided into two parts: 1. Stating the main point; 2. Explanation, divided into two parts: 1. Explaining the three ignorances and the three inversions, divided into two parts: 1. Stating the general point; 2. Explaining separately, divided into two parts: 1. Explaining the three ignorances, divided into three points: 1. Not knowing impermanence (anitya). 2. Not knowing suffering (duhkha). 3. Not knowing no-self (anatman). 2. Explaining the three inversions, divided into three points, the same as before. 2. Explaining the methods of treatment, divided into two parts: 1. Stating the main point; 2. Explanation, divided into five points: 1. Knowing impermanence. 2. Understanding suffering. 3. Knowing no-self. 4. Possessing the characteristics of evil opposition. 5. Transcending the characteristics of premature death. 6. Explaining the five places of liberation, divided into two parts: 1. Stating the main point; 2. Explanation, divided into two parts: 1. Explaining the practice of meditative superiority, divided into four points: 1. Explaining the place of correctly understanding the meaning of the Dharma.
。二明讀誦處。三明開闡義處。四明思惟法義處。二明修貪對治處 七明五根分二。一標。二釋分二。一明意樂具足。二明方便具足分四。謂信念定慧 八明五受根分二。一標。二釋分五如論 九明五力 十明五種不還生分二。一標。二釋分五。一明中般。二明生般。三明無行般。四明有行般。五明上流般 十一明五凈居處分二。一標。二釋分五。一明無煩生處。二明無熱生處。三明善現生處。四明善□生處。五色究竟生處 十二明五種出離分二。一標。二釋分二。一明從欲尋思出離。二例四法分四。一明從恚尋思出離。二明從害尋思出離。三明色無色等至出離。四明涅槃出離。
第六明六增分二。一明生起。二解釋分二 初門明六根境識等五種六法分五 一明六種根境識等八種六法分二。一總標。二解釋分三。一列名。二別釋分八。一明六根。二六境。三六識。四六觸。五六受。六明六想。七六思。八六愛。三明勝利 二明六種輕退法分二。一標。二釋分二。一明黑品分二。一列名。二明退失因分二。一明惡友因。二明惡性因。三明退失。二明白品 三明六無憂六憂六等舍分二。一標。二釋分二。一明六無憂。二例余分二。一明六憂。二明六等舍 四明六種安樂住法分二。一標。二釋分六。一明色中安樂住。
【現代漢語翻譯】 現代漢語譯本 二、闡明讀誦之處。 三、闡明開解闡述意義之處。 四、闡明思惟法義之處。 二、闡明修習對治貪慾之處。 七、闡明五根，分為二部分：一、標示；二、解釋，又分為二部分：一、闡明意樂具足；二、闡明方便具足，又分為四部分：即信念、定、慧。 八、闡明五受根，分為二部分：一、標示；二、解釋，分為五部分，如論中所述。 九、闡明五力。 十、闡明五種不還果的眾生所生的處所，分為二部分：一、標示；二、解釋，分為五部分：一、闡明中般（Antarāparinibbāyin，于中陰身階段入滅）；二、闡明生般（Upahacca-parinibbāyin，生到色界后立即入滅）；三、闡明無行般（Asaṅkhāra-parinibbāyin，不需努力修行而入滅）；四、闡明有行般（Sasaṅkhāra-parinibbāyin，需努力修行而入滅）；五、闡明上流般（Uddhaṃsota-parinibbāyin，從色界上方層層往上，直到色究竟天入滅）。 十一、闡明五凈居處，分為二部分：一、標示；二、解釋，分為五部分：一、闡明無煩生處（Avihā，無煩天）；二、闡明無熱生處（Atappa，無熱天）；三、闡明善現生處（Sudassa，善見天）；四、闡明善□生處（Sudassī，善現天）；五、闡明色究竟生處（Akaniṭṭha，色究竟天）。 十二、闡明五種出離，分為二部分：一、標示；二、解釋，分為二部分：一、闡明從欲尋思出離；二、以類比的方式說明其餘四種，分為四部分：一、闡明從恚尋思出離；二、闡明從害尋思出離；三、闡明色界、無色界等至出離；四、闡明涅槃出離。 第六、闡明六增，分為二部分：一、闡明生起；二、解釋，又分為二部分：最初的部分闡明六根、六境、六識等五種六法，分為五部分。 一、闡明六種根、境、識等八種六法，分為二部分：一、總標；二、解釋，又分為三部分：一、列舉名稱；二、分別解釋，分為八部分：一、闡明六根；二、六境；三、六識；四、六觸；五、六受；六、闡明六想；七、六思；八、六愛。三、闡明勝利。 二、闡明六種輕退法，分為二部分：一、標示；二、解釋，分為二部分：一、闡明黑品，分為二部分：一、列舉名稱；二、闡明退失的原因，分為二部分：一、闡明惡友的原因；二、闡明惡性的原因；三、闡明退失。二、闡明白品。 三、闡明六無憂、六憂、六等舍，分為二部分：一、標示；二、解釋，分為二部分：一、闡明六無憂；二、以類比的方式說明其餘，分為二部分：一、闡明六憂；二、闡明六等舍。 四、闡明六種安樂住法，分為二部分：一、標示；二、解釋，分為六部分：一、闡明色中安樂住。
【English Translation】 English version Two, explaining the place of recitation. Three, explaining the place of opening and elucidating the meaning. Four, explaining the place of contemplating the meaning of the Dharma. Two, explaining the place of cultivating antidotes to greed. Seven, explaining the five roots, divided into two parts: one, indication; two, explanation, further divided into two parts: one, explaining the completeness of intention; two, explaining the completeness of means, further divided into four parts: namely, faith, concentration, wisdom. Eight, explaining the five feeling-roots, divided into two parts: one, indication; two, explanation, divided into five parts, as described in the treatise. Nine, explaining the five powers. Ten, explaining the five kinds of Anāgāmin (non-returner) births, divided into two parts: one, indication; two, explanation, divided into five parts: one, explaining Antarāparinibbāyin (one who attains Nibbāna in the intermediate state); two, explaining Upahacca-parinibbāyin (one who attains Nibbāna shortly after birth in the Form Realm); three, explaining Asaṅkhāra-parinibbāyin (one who attains Nibbāna without effort); four, explaining Sasaṅkhāra-parinibbāyin (one who attains Nibbāna with effort); five, explaining Uddhaṃsota-parinibbāyin (one who ascends to higher realms and attains Nibbāna in the Pure Abodes). Eleven, explaining the five Pure Abodes, divided into two parts: one, indication; two, explanation, divided into five parts: one, explaining Avihā (the abode of no trouble); two, explaining Atappa (the abode of no heat); three, explaining Sudassa (the abode of beautiful vision); four, explaining Sudassī (the abode of very beautiful vision); five, explaining Akaniṭṭha (the highest abode of form). Twelve, explaining the five kinds of escape, divided into two parts: one, indication; two, explanation, divided into two parts: one, explaining escape from desire-thinking; two, explaining the other four by analogy, divided into four parts: one, explaining escape from hatred-thinking; two, explaining escape from harmful-thinking; three, explaining escape from form and formless attainments; four, explaining escape from Nibbāna. Sixth, explaining the six increases, divided into two parts: one, explaining arising; two, explanation, further divided into two parts: the initial part explains the five kinds of six dharmas, such as the six sense bases, six objects, and six consciousnesses, divided into five parts. One, explaining the eight kinds of six dharmas, such as the six kinds of roots, objects, and consciousnesses, divided into two parts: one, general indication; two, explanation, further divided into three parts: one, listing names; two, separate explanations, divided into eight parts: one, explaining the six roots; two, the six objects; three, the six consciousnesses; four, the six contacts; five, the six feelings; six, explaining the six perceptions; seven, the six intentions; eight, the six cravings. Three, explaining the benefits. Two, explaining the six kinds of declining dharmas, divided into two parts: one, indication; two, explanation, divided into two parts: one, explaining the dark side, divided into two parts: one, listing names; two, explaining the causes of decline, divided into two parts: one, explaining the cause of bad friends; two, explaining the cause of bad nature; three, explaining decline. Two, explaining the bright side. Three, explaining the six non-sorrows, six sorrows, and six equanimities, divided into two parts: one, indication; two, explanation, divided into two parts: one, explaining the six non-sorrows; two, explaining the rest by analogy, divided into two parts: one, explaining the six sorrows; two, explaining the six equanimities. Four, explaining the six kinds of dwelling in comfort, divided into two parts: one, indication; two, explanation, divided into six parts: one, explaining dwelling in comfort in form.
二聲。三香。四味。五觸。六法中得安樂住 五明六界分三。一標。二列名。三解釋分三。一明引導。二明安養。三明自在轉。
第二門明六種出離界所治法等九種六法分九 一明六種出離界所治法分三。一標。二列名。三明對治法分四。一標。二明能治分三如論。三明能治成就及勝利。四解斷我慢功利 二明六種諍根分二。一標。二釋分六。一明嗔恨。二明覆忿。三明慳姤無慚愧。四明諂誑。五明執自見。六明不應理 三明六種超過法分二。一標。二釋分四。一斷作不如意及覆諸惡二諍根。二斷執為己有及欺誑。二諍根。三斷違學處諍根。四斷顛倒執著諍根 四明六神通分二。一標。二釋分二。一明攝威德。二明攝究意 五明六種明分所治法分四。一標。二列名。三明差別分二。一明障差別。二明人差別。四明對治分二。一標。二釋 六明六隨念分三。一標。二列名。三解釋分二。一明歸依隨念。二明證隨念分三。一證涅槃。二證時。三證生天 七明六無上分二。一標。二釋分六。一明見無上。二聞無上。三得無上。四學無上。五隨念無上。六承事無上 八明六種所觀法分二。一標。二釋分六。謂觀色乃至法 九明六種生法分二。一標。二釋分二。一依下姓立二生法。一黑生之人生於黑處。二黑生之人生於白
【現代漢語翻譯】 現代漢語譯本 二聲（指悅耳的聲音）。三香（指三種香氣）。四味（指四種味道）。五觸（指五種觸感）。六法（指六種修行方法）中獲得安樂的住處。 五明（指五種明處：聲明、工巧明、醫方明、因明、內明）六界（指地、水、火、風、空、識六界）分為三部分：一、標示。二、列出名稱。三、解釋。解釋又分為三部分：一、闡明引導。二、闡明安養。三、闡明自在的轉化。
第二門闡明六種出離界所對治的法等九種六法，分為九部分：一、闡明六種出離界所對治的法，分為三部分：一、標示。二、列出名稱。三、闡明對治方法，分為四部分：一、標示。二、闡明能對治的方法，分為三點，如論中所述。三、闡明能對治的成就和勝利。四、解釋斷除我慢的功利。 二、闡明六種諍根（指爭論的根源），分為兩部分：一、標示。二、解釋，分為六點：一、闡明嗔恨。二、闡明覆藏忿怒。三、闡明慳吝嫉妒，沒有慚愧心。四、闡明諂媚欺誑。五、闡明執著自己的見解。六、闡明不合道理。 三、闡明六種超過法（指超越世間煩惱的方法），分為兩部分：一、標示。二、解釋，分為四點：一、斷除不如意的事情和覆藏各種惡行這兩種諍根。二、斷除執著為己有和欺誑這兩種諍根。三、斷除違背學處（指戒律）的諍根。四、斷除顛倒執著的諍根。 四、闡明六神通（指天眼通、天耳通、他心通、宿命通、神足通、漏盡通），分為兩部分：一、標示。二、解釋，分為兩點：一、闡明攝受威德。二、闡明攝受究竟的意義。 五、闡明六種明分（指六種智慧）所對治的法，分為四部分：一、標示。二、列出名稱。三、闡明差別，分為兩點：一、闡明障礙的差別。二、闡明人的差別。四、闡明對治方法，分為兩部分：一、標示。二、解釋。 六、闡明六隨念（指佛隨念、法隨念、僧隨念、戒隨念、舍隨念、天隨念），分為三部分：一、標示。二、列出名稱。三、解釋，分為兩部分：一、闡明歸依隨念。二、闡明證悟的隨念，分為三點：一、證悟涅槃（指解脫）。二、證悟時機。三、證悟往生天界。 七、闡明六無上（指見無上、聞無上、得無上、利養無上、說法無上、思念無上），分為兩部分：一、標示。二、解釋，分為六點：一、闡明見無上。二、聞無上。三、得無上。四、學無上。五、隨念無上。六、承事無上。 八、闡明六種所觀法（指六種觀察的對象），分為兩部分：一、標示。二、解釋，分為六點：即觀察色（指物質現象）乃至法（指精神現象）。 九、闡明六種生法（指六種產生果報的方式），分為兩部分：一、標示。二、解釋，分為兩點：一、依據下等種姓建立兩種生法：一、黑生之人，生於黑暗之處。二、黑生之人，生於光明之處。
【English Translation】 English version The second sound (referring to pleasant sounds). The three fragrances (referring to three kinds of fragrances). The four tastes (referring to four kinds of tastes). The five touches (referring to five kinds of tactile sensations). To dwell peacefully in the six dharmas (referring to six kinds of practices). The five vidyas (referring to the five fields of knowledge: grammar, crafts, medicine, logic, and inner knowledge) and six elements (referring to the six elements: earth, water, fire, wind, space, and consciousness) are divided into three parts: first, indication; second, listing names; third, explanation. The explanation is further divided into three parts: first, clarifying guidance; second, clarifying peaceful dwelling; third, clarifying the transformation of freedom.
The second section clarifies the six kinds of realms of renunciation and the nine kinds of six dharmas to be treated. It is divided into nine parts: first, clarifying the dharmas to be treated by the six kinds of realms of renunciation, divided into three parts: first, indication; second, listing names; third, clarifying the methods of treatment, divided into four parts: first, indication; second, clarifying the methods that can treat, divided into three points, as discussed in the treatise; third, clarifying the accomplishment and victory of the methods that can treat; fourth, explaining the benefits of cutting off arrogance. Second, clarifying the six roots of contention (referring to the sources of disputes), divided into two parts: first, indication; second, explanation, divided into six points: first, clarifying anger; second, clarifying concealed resentment; third, clarifying stinginess and jealousy, without shame; fourth, clarifying flattery and deceit; fifth, clarifying attachment to one's own views; sixth, clarifying unreasonableness. Third, clarifying the six kinds of surpassing dharmas (referring to methods of transcending worldly afflictions), divided into two parts: first, indication; second, explanation, divided into four points: first, cutting off the two roots of contention of unpleasant things and concealing various evil deeds; second, cutting off the two roots of contention of clinging to what is one's own and deceiving; third, cutting off the root of contention of violating the precepts (referring to the rules of conduct); fourth, cutting off the root of contention of inverted clinging. Fourth, clarifying the six supernormal powers (referring to the divine eye, divine ear, knowing the minds of others, knowing past lives, magical powers, and the extinction of outflows), divided into two parts: first, indication; second, explanation, divided into two points: first, clarifying the gathering of majestic virtue; second, clarifying the gathering of ultimate meaning. Fifth, clarifying the dharmas to be treated by the six kinds of clear divisions (referring to six kinds of wisdom), divided into four parts: first, indication; second, listing names; third, clarifying the differences, divided into two points: first, clarifying the differences in obstacles; second, clarifying the differences in people; fourth, clarifying the methods of treatment, divided into two parts: first, indication; second, explanation. Sixth, clarifying the six recollections (referring to the recollection of the Buddha, the Dharma, the Sangha, morality, generosity, and the devas), divided into three parts: first, indication; second, listing names; third, explanation, divided into two parts: first, clarifying the recollection of refuge; second, clarifying the recollection of realization, divided into three points: first, realizing Nirvana (referring to liberation); second, realizing the timing; third, realizing rebirth in the heavens. Seventh, clarifying the six unsurpassed (referring to unsurpassed seeing, unsurpassed hearing, unsurpassed attainment, unsurpassed gain, unsurpassed teaching, unsurpassed thought), divided into two parts: first, indication; second, explanation, divided into six points: first, clarifying unsurpassed seeing; second, unsurpassed hearing; third, unsurpassed attainment; fourth, unsurpassed learning; fifth, unsurpassed recollection; sixth, unsurpassed service. Eighth, clarifying the six kinds of objects of observation (referring to six kinds of objects to observe), divided into two parts: first, indication; second, explanation, divided into six points: namely, observing form (referring to material phenomena) and even dharma (referring to mental phenomena). Ninth, clarifying the six kinds of birth dharmas (referring to six kinds of ways of producing karmic results), divided into two parts: first, indication; second, explanation, divided into two points: first, establishing two kinds of birth dharmas based on lower castes: first, a person of black birth, born in a dark place; second, a person of black birth, born in a bright place.
處。三黑生之人無有黑白得般涅槃。二依貴姓立三生法。一白生之人生於黑處。二白生之人生於白處。三白生之人無有黑白得般涅槃。
第七明七增分二。一明生起。二解釋分十一 一明七覺分二。一標。二釋分三。一明觀品分二。一標。二釋分三。一自性分。二處□分。三勝利分二明止品分二。一標。二釋分三。一勝利分。二自性分。三于所治得勝分三明俱品 第二明七種人分二。一標。二釋分三。一依向道立二人。二依果道立二人。三依解脫分三。一依定解脫非煩惱障解脫立一人。二依煩惱解脫非定障解脫立一人。三依俱解脫立一人 第三明七種等持具道支分三。一標。二列名。三解釋分三。一依趣入分二。一正見。二正思惟。二依安住分三。一正語。二正業。三正命。三依攝受分二。一正進。二正念 第四明七種聖財分二。一標。二釋分二。一明七聖財樂分七。一明信聖財。二明戒聖財。三明慚聖財。四明愧聖財。五明聞聖財。六明舍聖財。七明慧聖財。二明非世財能得 第五明七種力所治法分三。一標。二釋分七。一明無信所治法。二明無戒。三明無慚。四明無愧。五明無聞。六明無舍。七明無慧所治法。三明七種力功德 第六明七種妙法所治法分二。一標。二釋分二。一明黑品分四。一標。二列名。
【現代漢語翻譯】 處。三黑生之人無有黑白得般涅槃（Parinirvana，指完全的涅槃）。二依貴姓立三生法。一白生之人生於黑處。二白生之人生於白處。三白生之人無有黑白得般涅槃（Parinirvana，指完全的涅槃）。
第七明七增分二。一明生起。二解釋分十一 一明七覺分二。一標。二釋分三。一明觀品分二。一標。二釋分三。一自性分。二處□分。三勝利分二明止品分二。一標。二釋分三。一勝利分。二自性分。三于所治得勝分三明俱品 第二明七種人分二。一標。二釋分三。一依向道立二人。二依果道立二人。三依解脫分三。一依定解脫非煩惱障解脫立一人。二依煩惱解脫非定障解脫立一人。三依俱解脫立一人 第三明七種等持具道支分三。一標。二列名。三解釋分三。一依趣入分二。一正見。二正思惟。二依安住分三。一正語。二正業。三正命。三依攝受分二。一正進。二正念 第四明七種聖財分二。一標。二釋分二。一明七聖財樂分七。一明信聖財。二明戒聖財。三明慚聖財。四明愧聖財。五明聞聖財。六明舍聖財。七明慧聖財。二明非世財能得 第五明七種力所治法分三。一標。二釋分七。一明無信所治法。二明無戒。三明無慚。四明無愧。五明無聞。六明無舍。七明無慧所治法。三明七種力功德 第六明七種妙法所治法分二。一標。二釋分二。一明黑品分四。一標。二列名。
【English Translation】 Of those born of three dark births, none have black or white and attain Parinirvana (complete Nirvana). Secondly, establish the three births according to noble lineage. Firstly, a white-born person is born in a dark place. Secondly, a white-born person is born in a white place. Of those born of three white births, none have black or white and attain Parinirvana (complete Nirvana).
Seventh, explaining the seven increments in two parts. First, explaining the arising. Second, explaining in eleven parts. First, explaining the seven factors of enlightenment in two parts. First, the heading. Second, explaining in three parts. First, explaining the contemplation aspect in two parts. First, the heading. Second, explaining in three parts. First, the nature. Second, the place [missing character]. Third, the benefits. Second, explaining the cessation aspect in two parts. First, the heading. Second, explaining in three parts. First, the benefits. Second, the nature. Third, gaining victory over what is to be subdued. Third, explaining the combined aspect. Second, explaining the seven types of people in two parts. First, the heading. Second, explaining in three parts. First, establishing two people based on the path of approach. Second, establishing two people based on the path of fruition. Third, explaining liberation in three parts. First, establishing one person based on liberation through concentration, not liberation from the hindrance of afflictions. Second, establishing one person based on liberation from afflictions, not liberation from the hindrance of concentration. Third, establishing one person based on combined liberation. Third, explaining the seven types of samadhi (concentration) possessing the limbs of the path in three parts. First, the heading. Second, listing the names. Third, explaining in three parts. First, based on entering, in two parts. First, right view. Second, right thought. Second, based on abiding, in three parts. First, right speech. Second, right action. Third, right livelihood. Third, based on gathering, in two parts. First, right effort. Second, right mindfulness. Fourth, explaining the seven types of noble wealth in two parts. First, the heading. Second, explaining in two parts. First, explaining the joy of the seven noble wealths in seven parts. First, explaining the noble wealth of faith. Second, explaining the noble wealth of discipline. Third, explaining the noble wealth of shame. Fourth, explaining the noble wealth of embarrassment. Fifth, explaining the noble wealth of learning. Sixth, explaining the noble wealth of generosity. Seventh, explaining the noble wealth of wisdom. Second, explaining that worldly wealth cannot be obtained. Fifth, explaining the laws subdued by the seven types of powers in three parts. First, the heading. Second, explaining in seven parts. First, explaining the laws subdued by lack of faith. Second, explaining lack of discipline. Third, explaining lack of shame. Fourth, explaining lack of embarrassment. Fifth, explaining lack of learning. Sixth, explaining lack of generosity. Seventh, explaining the laws subdued by lack of wisdom. Third, explaining the merits of the seven types of powers. Sixth, explaining the laws subdued by the seven types of wonderful dharmas in two parts. First, the heading. Second, explaining in two parts. First, explaining the dark aspect in four parts. First, the heading. Second, listing the names.
三解釋分三。一依無慚無愧二法明受用衰損。二依無信一法明增上意樂衰損。二依懈怠失念心亂惡慧四法明方便衰損。四配三法分二。一配受用。二配意樂方便。二明白品如論。謂有慚愧信念定慧 第七明七種第一義法分三。一標。二列名。三解釋分七。一明知法。二明知義。三明知時。四明知量。五明知自。六明知眾。七明知勝非勝之人 第八明七種識住處分二。一標。二釋分二。一明非識住處分二。一標。二釋分三。一明惡趣。二明無想。三明非想非非想。二依識住處明身想異不異等分二。一略明身想異不異義。二廣釋身想異不異等義分三。一依初靜慮已下明身想俱異。二明身異想一。三依第二靜慮已上明身一想異 第九明七隨眠分二。一標。二釋分三。一依劣界立一隨眠。二依中界妙界立一隨眠。三依劣中妙界立四隨眠 第十明七過失分三。一標。二列名。三解釋分二。一明有過失分七。一明解過失。二明行過失。三明依止過失。四明思惟過失。五明功用過失。六明增上心過失。七明增上慧過失。二明無過失。如論應知 第十一明七種息諍法分二。一標。二釋分二。一標。二釋分七。一現前。二憶念。三不癡。四覓罪。五多人語。六自言治。七如草覆地。
第八明八增分二。一明生起。二解釋分十 一明
【現代漢語翻譯】 現代漢語譯本 三、解釋部分分為三部分：第一，依據無慚（ahrīkya，沒有羞恥心）和無愧（anapatrāpya，不尊重應受尊重之人）這兩種法，闡明受用衰損；第二，依據無信（āśraddhya，不信任）這一法，闡明增上意樂衰損；第三，依據懈怠（kausīdya，懶惰）、失念（muṣitasmṛtitā，失去正念）、心亂（vikṣepa，精神散亂）和惡慧（dauṣprajñā，邪惡的智慧）這四種法，闡明方便衰損。第四，將這三種法進行配對，分為兩部分：一是配受用，二是配意樂方便。關於明白品，如論中所述，即有慚（hrī，有羞恥心）、有愧（apatrāpya，尊重應受尊重之人）、信念（śraddhā，信任）、定（samādhi，專注）、慧（prajñā，智慧）。 第七，闡明七種第一義法，分為三部分：一、標示；二、列舉名稱；三、解釋，分為七部分：一、明知法（dharma-jñāna，對法的認知）；二、明知義（artha-jñāna，對意義的認知）；三、明知時（kāla-jñāna，對時間的認知）；四、明知量（mātra-jñāna，對量的認知）；五、明知自（ātma-jñāna，對自我的認知）；六、明知眾（pariṣad-jñāna，對大眾的認知）；七、明知勝非勝之人（puruṣa-pudgala-jñāna，對卓越和非卓越之人的認知）。 第八，闡明七種識住處，分為兩部分：一、標示；二、解釋，分為兩部分：一、闡明非識住處，分為兩部分：一、標示；二、解釋，分為三部分：一、闡明惡趣（durgati，惡道）；二、闡明無想（asaṃjñā，無想狀態）；三、闡明非想非非想（naivasaṃjñānāsaṃjñāyatana，既非有想也非無想的境界）。二、依據識住處，闡明身想異不異等，分為兩部分：一、簡略闡明身想異不異的意義；二、廣泛解釋身想異不異等的意義，分為三部分：一、依據初禪（prathama dhyāna，第一禪定）以下，闡明身想俱異；二、闡明身異想一；三、依據第二禪（dvitīya dhyāna，第二禪定）以上，闡明身一想異。 第九，闡明七隨眠（anuśaya，潛在的煩惱），分為兩部分：一、標示；二、解釋，分為三部分：一、依據劣界（hīnadhātu，較低的界）立一隨眠；二、依據中界（madhyamadhātu，中等的界）和妙界（praṇītadhātu，卓越的界）立一隨眠；三、依據劣中妙界立四隨眠。 第十，闡明七過失，分為三部分：一、標示；二、列舉名稱；三、解釋，分為兩部分：一、闡明有過失，分為七部分：一、明解過失（adhigama-āpatti，理解上的過失）；二、明行過失（pratipatti-āpatti，行為上的過失）；三、明依止過失（niśraya-āpatti，依賴上的過失）；四、明思惟過失（manaskāra-āpatti，思維上的過失）；五、明功用過失（prayoga-āpatti，努力上的過失）；六、明增上心過失（adhicitta-āpatti，更高的心境上的過失）；七、明增上慧過失（adhiprajñā-āpatti，更高的智慧上的過失）。二、闡明無過失，如論中所述應知。 第十一，闡明七種息諍法（adhikaraṇa-śamatha，平息爭端的法門），分為兩部分：一、標示；二、解釋，分為兩部分：一、標示；二、解釋，分為七部分：一、現前（sammukhā，當面）；二、憶念（smṛti，回憶）；三、不癡（amoha，不愚癡）；四、覓罪（tatrāpiyassikā，尋找過錯）；五、多人語（bhūyassikā，多數人的意見）；六、自言治（svavāda，自己的陳述）；七、如草覆地（tṛṇa-prastāraka，如草覆蓋地面）。 第八，闡明八增，分為兩部分：一、闡明生起；二、解釋，分為十部分：一、闡明
【English Translation】 English version Third, the explanation section is divided into three parts: First, based on the two dharmas of ahrīkya (shamelessness) and anapatrāpya (lack of respect for those who deserve it), it explains the decline of enjoyment; second, based on the one dharma of āśraddhya (lack of faith), it explains the decline of increased intention; third, based on the four dharmas of kausīdya (laziness), muṣitasmṛtitā (loss of mindfulness), vikṣepa (mental distraction), and dauṣprajñā (evil wisdom), it explains the decline of means. Fourth, pairing these three dharmas, it is divided into two parts: one is paired with enjoyment, and the other is paired with intention and means. Regarding the clear chapter, as stated in the treatise, it refers to having hrī (shame), apatrāpya (respect for those who deserve it), śraddhā (faith), samādhi (concentration), and prajñā (wisdom). Seventh, explaining the seven kinds of first principle dharmas, divided into three parts: one, indication; two, listing names; three, explanation, divided into seven parts: one, explaining dharma-jñāna (knowledge of the Dharma); two, explaining artha-jñāna (knowledge of meaning); three, explaining kāla-jñāna (knowledge of time); four, explaining mātra-jñāna (knowledge of measure); five, explaining ātma-jñāna (knowledge of self); six, explaining pariṣad-jñāna (knowledge of the assembly); seven, explaining puruṣa-pudgala-jñāna (knowledge of superior and non-superior individuals). Eighth, explaining the seven abodes of consciousness, divided into two parts: one, indication; two, explanation, divided into two parts: one, explaining non-abodes of consciousness, divided into two parts: one, indication; two, explanation, divided into three parts: one, explaining durgati (evil destinies); two, explaining asaṃjñā (non-perception); three, explaining naivasaṃjñānāsaṃjñāyatana (neither perception nor non-perception). Two, based on the abodes of consciousness, explaining whether the body and thought are different or not, divided into two parts: one, briefly explaining the meaning of whether the body and thought are different or not; two, extensively explaining the meaning of whether the body and thought are different or not, divided into three parts: one, based on the first dhyāna (meditative absorption) and below, explaining that the body and thought are both different; two, explaining that the body is different and the thought is one; three, based on the second dhyāna and above, explaining that the body is one and the thought is different. Ninth, explaining the seven anuśaya (latent defilements), divided into two parts: one, indication; two, explanation, divided into three parts: one, based on the hīnadhātu (inferior realm), establishing one latent defilement; two, based on the madhyamadhātu (intermediate realm) and praṇītadhātu (excellent realm), establishing one latent defilement; three, based on the inferior, intermediate, and excellent realms, establishing four latent defilements. Tenth, explaining the seven faults, divided into three parts: one, indication; two, listing names; three, explanation, divided into two parts: one, explaining having faults, divided into seven parts: one, explaining adhigama-āpatti (fault of understanding); two, explaining pratipatti-āpatti (fault of practice); three, explaining niśraya-āpatti (fault of reliance); four, explaining manaskāra-āpatti (fault of thinking); five, explaining prayoga-āpatti (fault of effort); six, explaining adhicitta-āpatti (fault of higher mind); seven, explaining adhiprajñā-āpatti (fault of higher wisdom). Two, explaining being without faults, as it should be known according to the treatise. Eleventh, explaining the seven adhikaraṇa-śamatha (methods for settling disputes), divided into two parts: one, indication; two, explanation, divided into two parts: one, indication; two, explanation, divided into seven parts: one, sammukhā (presence); two, smṛti (recollection); three, amoha (non-delusion); four, tatrāpiyassikā (searching for faults); five, bhūyassikā (majority opinion); six, svavāda (one's own statement); seven, tṛṇa-prastāraka (covering the ground with grass). Eighth, explaining the eight increases, divided into two parts: one, explaining arising; two, explanation, divided into ten parts: one, explaining
八支聖道分三。一標。二列名。三解釋分三。一明修戒。二明修定。三明修慧 第二明八種人分二。一標。二列名分二。一依加行。二依根本 第三明八種施分三。一標。二略釋。三廣釋分二。一明有過失分七。一明無簡施二怖故施。三報恩故施。四希望故施。五先人施我故施。六希生天故施。七望名聞故施。二明無過失施分四。一依心莊嚴。二依心資具。三依瑜伽資糧。四依第一義 第四明八種懈怠處分三。一標。二列名。三釋分三。一總標。二別釋分四。一依食處立二懈怠。二依作處立二懈怠。三依行處立二懈怠。四依界不平等立二懈怠。三明懈怠過失 第五明八種精進處分三。一明精進相。二明精進人德。三結 第六明八種作福處分二。一標。二釋分二。一依人中界惡明修施戒福。二例餘七種人天明修施戒 第七明八眾分二。一標。二釋分二。一依人分二。一明正義分四。一王。二婆羅門。三居士。四沙門。二結。二依天分二。一明正義分三。一四大王眾及三十三天。二他化自在天。三梵眾天。二結 第八明世八法分三。一標。二列名。三解釋分三。一依樂欲處立二世法。二依功用處立四世法。三依眾緣處立二世法 第九明八解脫分二。一標。二釋分二。一不共分二。一明定相分三。一明內有色觀外色。二明內
無色觀外色。三凈解脫。二明不共義。二共分二。一明定相分五。一空處。二識處。三無所有處。四非想非非想。五滅想受。二明共義 第十明八勝處分二。一標。二釋分五。一明所緣。二明勝義。三明知。四明見。五明外非定所行之色。
第九明九增分二。一明生起。二解釋分二 一明九結分二。一標。二指事 第二明九種生處分二。一標。二釋。
第十明十增分二。一明生起。二解釋分二 一明十遍處等三法分二。一略標釋十遍處。二指三法廣文 第二明十無學支分二。一標。二釋分五如論 三明總結十增第三總結內明前四廣義。
聞所成地廣釋中第二釋醫方明處分四。一問。二略答。三解釋分四如論。四指經。
聞所成地廣釋中第三釋因明處分二。一略釋。二廣解 初文分二。一總問總答。二別問別答 二廣解分三。一略標。二列名。三廣解釋分七。一釋論體。二釋論處所。三釋論所依。四釋論莊嚴。五釋論墮負。六釋論出離。七釋論多所作法。
初釋論體分五。一問。二略答。三列名。四解釋分六 一明言論分三。一標。二釋。三結 二明尚論分二。一標。二釋 三明諍論分二。一標。二釋分三。一明因欲起諍分二。一標。二釋分三。一明諍根分三。一為自。二為所愛有情。
【現代漢語翻譯】 現代漢語譯本 無色觀外色。通過修習三凈（samādhi）獲得解脫。二明不共義。二共分為二部分。第一部分闡明禪定的狀態，分為五個方面：一、空無邊處（Ākāśānantyāyatana）；二、識無邊處（Vijñānānantyāyatana）；三、無所有處（Ākiñcanyāyatana）；四、非想非非想處（Naivasaṃjñānāsaṃjñāyatana）；五、滅盡定（Nirodha-samāpatti）。第二部分闡明共同的意義。 第十，闡明八勝處，分為兩部分：一、標示；二、解釋，分為五個方面：一、闡明所緣；二、闡明殊勝的意義；三、闡明知；四、闡明見；五、闡明外在的、非禪定狀態下所能見到的色（rūpa）。 第九，闡明九增，分為兩部分：一、闡明生起；二、解釋，分為兩部分：一、闡明九結，分為兩部分：一、標示；二、指出具體的事項。第二部分闡明九種生處，分為兩部分：一、標示；二、解釋。 第十，闡明十增，分為兩部分：一、闡明生起；二、解釋，分為兩部分：一、闡明十遍處等三種法，分為兩部分：一、簡略地標示並解釋十遍處；二、指出關於三種法的詳細經文。第二部分闡明十無學支，分為兩部分：一、標示；二、解釋，分為五個方面，如論中所述。第三部分總結十增，第三部分總結，內在闡明前四個廣義。 在《聞所成地》的廣釋中，第二部分解釋醫方明處，分為四個方面：一、提問；二、簡略回答；三、解釋，分為四個方面，如論中所述；四、指出經典。 在《聞所成地》的廣釋中，第三部分解釋因明處，分為兩部分：一、簡略解釋；二、詳細解釋。第一部分分為兩部分：一、總的提問和總的回答；二、分別提問和分別回答。第二部分詳細解釋，分為三個部分：一、簡略標示；二、列出名稱；三、詳細解釋，分為七個方面：一、解釋論的體性；二、解釋論的處所；三、解釋論所依據的基礎；四、解釋論的莊嚴；五、解釋論的失敗；六、解釋論的解脫；七、解釋論的多種作用。 首先解釋論的體性，分為五個方面：一、提問；二、簡略回答；三、列出名稱；四、解釋，分為六個方面：一、闡明言論，分為三個方面：一、標示；二、解釋；三、總結。二、闡明尚論，分為兩個方面：一、標示；二、解釋。三、闡明諍論，分為兩個方面：一、標示；二、解釋，分為三個方面：一、闡明因慾望而引起的諍論，分為兩個方面：一、標示；二、解釋，分為三個方面：一、闡明諍論的根源，分為三個方面：一、爲了自己；二、爲了所愛的有情。
【English Translation】 English version Viewing external colors without form. Liberation through the three purities (samādhi). The two 'not common' meanings. The two 'common' meanings are divided into two parts. The first part clarifies the state of meditation, divided into five aspects: 1. Sphere of infinite space (Ākāśānantyāyatana); 2. Sphere of infinite consciousness (Vijñānānantyāyatana); 3. Sphere of nothingness (Ākiñcanyāyatana); 4. Sphere of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana); 5. Cessation of perception and feeling (Nirodha-samāpatti). The second part clarifies the common meaning. Tenth, clarifying the eight victories, divided into two parts: 1. Indication; 2. Explanation, divided into five aspects: 1. Clarifying the object of focus; 2. Clarifying the meaning of victory; 3. Clarifying knowledge; 4. Clarifying seeing; 5. Clarifying external colors (rūpa) that are not the object of meditation. Ninth, clarifying the nine augmentations, divided into two parts: 1. Clarifying arising; 2. Explanation, divided into two parts: 1. Clarifying the nine bonds, divided into two parts: 1. Indication; 2. Pointing out specific matters. The second part clarifies the nine abodes of beings, divided into two parts: 1. Indication; 2. Explanation. Tenth, clarifying the ten augmentations, divided into two parts: 1. Clarifying arising; 2. Explanation, divided into two parts: 1. Clarifying the ten all-pervading spheres and the three dharmas, divided into two parts: 1. Briefly indicating and explaining the ten all-pervading spheres; 2. Pointing out the detailed scriptures regarding the three dharmas. The second part clarifies the ten branches of the Arhat, divided into two parts: 1. Indication; 2. Explanation, divided into five aspects, as described in the treatise. The third part summarizes the ten augmentations, the third part summarizes, internally clarifying the preceding four extensive meanings. In the extensive explanation of the 'Ground of What is Heard,' the second part explains the place of medical science, divided into four aspects: 1. Question; 2. Brief answer; 3. Explanation, divided into four aspects, as described in the treatise; 4. Pointing out the sutras. In the extensive explanation of the 'Ground of What is Heard,' the third part explains the place of logic, divided into two parts: 1. Brief explanation; 2. Detailed explanation. The first part is divided into two parts: 1. General question and general answer; 2. Separate questions and separate answers. The second part provides a detailed explanation, divided into three parts: 1. Brief indication; 2. Listing of names; 3. Detailed explanation, divided into seven aspects: 1. Explaining the nature of the treatise; 2. Explaining the location of the treatise; 3. Explaining the basis upon which the treatise relies; 4. Explaining the adornment of the treatise; 5. Explaining the defeat in the treatise; 6. Explaining the liberation of the treatise; 7. Explaining the many functions of the treatise. First, explaining the nature of the treatise, divided into five aspects: 1. Question; 2. Brief answer; 3. Listing of names; 4. Explanation, divided into six aspects: 1. Clarifying speech, divided into three aspects: 1. Indication; 2. Explanation; 3. Conclusion. 2. Clarifying superior speech, divided into two aspects: 1. Indication; 2. Explanation. 3. Clarifying disputation, divided into two aspects: 1. Indication; 2. Explanation, divided into three aspects: 1. Clarifying disputation arising from desire, divided into two aspects: 1. Indication; 2. Explanation, divided into three aspects: 1. Clarifying the root of disputation, divided into three aspects: 1. For oneself; 2. For beloved beings.
三為無攝受諸欲分四如論。二明能諍之人。三結。二明因諸惡行起諍分二。一標。二釋分三。一明諍根分二。一為己。二為他。二明能諍之人。三結。三因諸見起諍分二。一標。二釋分三。一明諍根分二。一為己。二為他。二明能諍之人。三結 四明譭謗論分三。一略釋。二廣解分四。一依粗惡言。二依不愻言。三依綺言。四依惡說法律。三結 五明順正論分三。一略釋。二廣解分四。一依斷疑。二依了深義。三依凈智。四依正行解脫。三結 六明教導論分三。一略釋。二廣解分二。一依心學。二依慧學。三結 五明抉擇分二。一問。二答。
第二釋論處所分三。一問。二略答。三列名分六如論。
第三釋論所依分六。一總問。二略答。三廣解分二。
一明所成立義分三。一標。二列名。三解釋分二 一明自性分二。一標。二釋 二明差別所成立分三。一標。二釋分二。一明有上等四義。二列余有色等十句。三結。
二明能成立八法分三。一標。二列名。三解釋分八。
第一明立宗分二。一標。二釋分十。一依攝受。二依自辨。三依輕他。四依他聞。五依覺真。六依成自宗。七依破他。八依伏他。九依摧他。十依悲心立宗。
第二明辯因分三。一標。二釋分六如論。
第
【現代漢語翻譯】 三、關於不攝受諸欲，分為四部分，如論中所述。二、闡明能引起爭論的人。三、總結。二、闡明因各種惡行而引起的爭論，分為兩部分。一、標示。二、解釋，分為三部分。一、闡明爭論的根源，分為兩部分。一、爲了自己。二、爲了他人。二、闡明能引起爭論的人。三、總結。三、因各種見解而引起的爭論，分為兩部分。一、標示。二、解釋，分為三部分。一、闡明爭論的根源，分為兩部分。一、爲了自己。二、爲了他人。二、闡明能引起爭論的人。三、總結。四、闡明譭謗之論，分為三部分。一、簡略解釋。二、詳細解釋，分為四部分。一、依據粗惡之言。二、依據不順從之言。三、依據綺語。四、依據邪惡的法律。三、總結。五、闡明順正之論，分為三部分。一、簡略解釋。二、詳細解釋，分為四部分。一、依據斷除疑惑。二、依據瞭解深奧的意義。三、依據清凈的智慧。四、依據正確的行為解脫。三、總結。六、闡明教導之論，分為三部分。一、簡略解釋。二、詳細解釋，分為兩部分。一、依據心學。二、依據慧學。三、總結。五、闡明抉擇，分為兩部分。一、提問。二、回答。 第二、解釋論述的處所，分為三部分。一、提問。二、簡略回答。三、列出名稱，分為六部分，如論中所述。 第三、解釋論述所依據的內容，分為六部分。一、總的提問。二、簡略回答。三、詳細解釋，分為兩部分。 一、闡明所成立的義理，分為三部分。一、標示。二、列出名稱。三、解釋，分為兩部分。一、闡明自性，分為兩部分。一、標示。二、解釋。二、闡明差別所成立的義理，分為三部分。一、標示。二、解釋，分為兩部分。一、闡明有上等四種義理。二、列出其餘有色等十句。三、總結。 二、闡明能成立的八種法，分為三部分。一、標示。二、列出名稱。三、解釋，分為八部分。 第一、闡明立宗，分為兩部分。一、標示。二、解釋，分為十部分。一、依據攝受。二、依據自我辨別。三、依據輕視他人。四、依據他人聽聞。五、依據覺悟真理。六、依據成就自己的宗派。七、依據破斥他人。八、依據降伏他人。九、依據摧毀他人。十、依據悲心立宗。 第二、闡明辯因，分為三部分。一、標示。二、解釋，分為六部分，如論中所述。 第
【English Translation】 Third, concerning non-acceptance of desires, it is divided into four parts, as discussed in the treatise. Second, clarifying the person who can cause disputes. Third, conclusion. Second, clarifying disputes arising from various evil deeds, divided into two parts. First, indication. Second, explanation, divided into three parts. First, clarifying the root of disputes, divided into two parts. First, for oneself. Second, for others. Second, clarifying the person who can cause disputes. Third, conclusion. Third, disputes arising from various views, divided into two parts. First, indication. Second, explanation, divided into three parts. First, clarifying the root of disputes, divided into two parts. First, for oneself. Second, for others. Second, clarifying the person who can cause disputes. Third, conclusion. Fourth, clarifying defamatory arguments, divided into three parts. First, brief explanation. Second, detailed explanation, divided into four parts. First, based on coarse and evil words. Second, based on disobedient words. Third, based on frivolous speech. Fourth, based on evil laws. Third, conclusion. Fifth, clarifying arguments in accordance with righteousness, divided into three parts. First, brief explanation. Second, detailed explanation, divided into four parts. First, based on resolving doubts. Second, based on understanding profound meanings. Third, based on pure wisdom. Fourth, based on correct conduct and liberation. Third, conclusion. Sixth, clarifying instructive arguments, divided into three parts. First, brief explanation. Second, detailed explanation, divided into two parts. First, based on the study of mind. Second, based on the study of wisdom. Third, conclusion. Fifth, clarifying discernment, divided into two parts. First, question. Second, answer. Second, explaining the location of the discourse, divided into three parts. First, question. Second, brief answer. Third, listing the names, divided into six parts, as discussed in the treatise. Third, explaining the basis of the discourse, divided into six parts. First, general question. Second, brief answer. Third, detailed explanation, divided into two parts. First, clarifying the meaning to be established, divided into three parts. First, indication. Second, listing the names. Third, explanation, divided into two parts. First, clarifying self-nature, divided into two parts. First, indication. Second, explanation. Second, clarifying the differences to be established, divided into three parts. First, indication. Second, explanation, divided into two parts. First, clarifying the four meanings such as 'having superior'. Second, listing the remaining ten phrases such as 'having form'. Third, conclusion. Second, clarifying the eight dharmas that can establish, divided into three parts. First, indication. Second, listing the names. Third, explanation, divided into eight parts. First, clarifying the establishment of the thesis, divided into two parts. First, indication. Second, explanation, divided into ten parts. First, based on acceptance (Samskrit: Samgraha). Second, based on self-discrimination (Samskrit: Svapariccheda). Third, based on belittling others (Samskrit: Paravimarda). Fourth, based on others' hearing (Samskrit: Paraśruta). Fifth, based on awakening to the truth (Samskrit: Tattvabodha). Sixth, based on establishing one's own doctrine (Samskrit: Svasiddhānta). Seventh, based on refuting others (Samskrit: Parapratisedha). Eighth, based on subduing others (Samskrit: Paravashikarana). Ninth, based on destroying others (Samskrit: Paravinasana). Tenth, based on establishing the thesis with compassionate mind (Samskrit: Karunacitta). Second, clarifying the reason (Samskrit: Hetu), divided into three parts. First, indication. Second, explanation, divided into six parts, as discussed in the treatise. The
三明引喻分二。一標。二釋。
第四明同類分四。一略釋。二列名。三廣解分五 一明相狀相似分二。一標。二釋 二明自體相似分二。一標。二釋 三明業因相似分二。一標。二釋 四明法門相似分三。一標。二明正義。三引喻分二。一依無常等六法五喻。二例有色等十法引喻 五明因果相似分二。一標。二釋 四總結。
第五明異類分二。一略釋。二廣解。
第六明現量分四。一總標。二列名。三解釋分三 一明非不現見現量分四。一標。二列名。三解釋分四 一明相似生分三。一標。二釋分二。一依地獄。二依上界。三結 二明超越生分三。一標。二釋。三結 三明無障礙生分四。一標。二列名。三釋分四。一明覆障。二明隱障。三明映障。四明惑障。四總結 四明非極遠分二。一標。二列釋分三如論 四總結 二明非已思應思現量分四。一總標。二列名。三解釋分二 一明才取便成取所依境分五。一標。二明正義。三引喻。四法合分三。一明藥體。二明藥能分二。一明現量。二明非量分二。一明應思。二明已思。五結 二明取所依境分六。一標。二明正義。三引喻。四法合分二。一依地大。二例餘三大。五結。六明非已思惟等二義差別分二。一明現量。二明非量分二。一明應思。二明已思
【現代漢語翻譯】 現代漢語譯本 三明引喻分為兩部分。一是標示，二是解釋。
第四明同類分為四個部分。一是簡略解釋，二是列出名稱，三是詳細解釋，分為五個部分：一是說明相狀相似，分為兩部分：一是標示，二是解釋；二是說明自體相似，分為兩部分：一是標示，二是解釋；三是說明業因相似，分為兩部分：一是標示，二是解釋；四是說明法門相似，分為三個部分：一是標示，二是說明正義，三是引用比喻，分為兩部分：一是依據無常等六法五種比喻，二是舉例有色等十法引用比喻；五是說明因果相似，分為兩部分：一是標示，二是解釋；四是總結。
第五明異類分為兩部分。一是簡略解釋，二是詳細解釋。
第六明現量分為四個部分。一是總標，二是列出名稱，三是解釋，分為三個部分：一是說明非不現見現量，分為四個部分：一是標示，二是列出名稱，三是解釋，分為四個部分：一是說明相似生，分為三個部分：一是標示，二是解釋，分為兩部分：一是依據地獄，二是依據上界，三是總結；二是說明超越生，分為三個部分：一是標示，二是解釋，三是總結；三是說明無障礙生，分為四個部分：一是標示，二是列出名稱，三是解釋，分為四個部分：一是說明覆障，二是說明隱障，三是說明映障，四是說明惑障，四是總結；四是說明非極遠，分為兩部分：一是標示，二是列出解釋，分為三個部分，如論中所述；四是總結；二是說明非已思應思現量，分為四個部分：一是總標，二是列出名稱，三是解釋，分為兩個部分：一是說明才取便成取所依境，分為五個部分：一是標示，二是說明正義，三是引用比喻，四是法合，分為三個部分：一是說明藥體，二是說明藥能，分為兩個部分：一是說明現量，二是說明非量，分為兩個部分：一是說明應思，二是說明已思，五是總結；二是說明取所依境，分為六個部分：一是標示，二是說明正義，三是引用比喻，四是法合，分為兩個部分：一是依據地大（earth element），二是舉例其餘三大（three other elements），五是總結，六是說明非已思惟等二義差別，分為兩部分：一是說明現量，二是說明非量，分為兩部分：一是說明應思，二是說明已思
【English Translation】 English version The 'Three Understandings' are illustrated with metaphors, divided into two parts: 1. Indication; 2. Explanation.
The 'Fourth Understanding', on similarities, is divided into four parts: 1. Brief explanation; 2. Listing of names; 3. Detailed explanation, divided into five parts: 1. Explaining similarity in appearance, divided into two parts: 1. Indication; 2. Explanation; 2. Explaining similarity in self-nature, divided into two parts: 1. Indication; 2. Explanation; 3. Explaining similarity in karmic causes, divided into two parts: 1. Indication; 2. Explanation; 4. Explaining similarity in Dharma gates, divided into three parts: 1. Indication; 2. Explaining the correct meaning; 3. Citing metaphors, divided into two parts: 1. Using five metaphors based on the six dharmas such as impermanence; 2. Using metaphors illustrating the ten dharmas such as form; 5. Explaining similarity in cause and effect, divided into two parts: 1. Indication; 2. Explanation; 4. Summary.
The 'Fifth Understanding', on differences, is divided into two parts: 1. Brief explanation; 2. Detailed explanation.
The 'Sixth Understanding', on direct perception (pratyaksha), is divided into four parts: 1. General indication; 2. Listing of names; 3. Explanation, divided into three parts: 1. Explaining direct perception that is not non-manifest, divided into four parts: 1. Indication; 2. Listing of names; 3. Explanation, divided into four parts: 1. Explaining similar arising, divided into three parts: 1. Indication; 2. Explanation, divided into two parts: 1. Based on the lower realms; 2. Based on the upper realms; 3. Conclusion; 2. Explaining transcendent arising, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion; 3. Explaining unobstructed arising, divided into four parts: 1. Indication; 2. Listing of names; 3. Explanation, divided into four parts: 1. Explaining covering obstacles; 2. Explaining hidden obstacles; 3. Explaining reflecting obstacles; 4. Explaining deluded obstacles; 4. Summary; 4. Explaining not extremely distant, divided into two parts: 1. Indication; 2. Explanation, divided into three parts, as discussed in the treatise; 4. Summary; 2. Explaining direct perception that is not already thought or to be thought, divided into four parts: 1. General indication; 2. Listing of names; 3. Explanation, divided into two parts: 1. Explaining 'taking and immediately accomplishing, taking the dependent object', divided into five parts: 1. Indication; 2. Explaining the correct meaning; 3. Citing metaphors; 4. Dharma combination, divided into three parts: 1. Explaining the substance of the medicine; 2. Explaining the ability of the medicine, divided into two parts: 1. Explaining direct perception; 2. Explaining non-perception, divided into two parts: 1. Explaining 'to be thought'; 2. Explaining 'already thought'; 5. Conclusion; 2. Explaining 'taking the dependent object', divided into six parts: 1. Indication; 2. Explaining the correct meaning; 3. Citing metaphors; 4. Dharma combination, divided into two parts: 1. Based on the earth element (Dhatu); 2. Illustrating the remaining three elements (Dhatu); 5. Conclusion; 6. Explaining the difference between the two meanings of 'not already thought', divided into two parts: 1. Explaining direct perception; 2. Explaining non-perception, divided into two parts: 1. Explaining 'to be thought'; 2. Explaining 'already thought'.
。第四明總結 三明非錯亂境界現量分四。一總標。二列名分二。一列五名分三。一標。二問。三答。二列七名分三。一標。二問。三答分二。一總答。二別問答。三解釋分七如論。四明總結 四抉擇分二。一問。二答分三。一略答。二列名。三廣解釋分四。一明色根。二明意受。三明世間。四明清凈現量分三。一標。二明正義。三答難。
第七明比量分三。一總標。二列名。三解釋分五 一明相比量分三。一總標。二釋分十五。一依車。二依火。三依國。四依妻。五依牛。六依少年。七依老。八依道俗。九依信。十依聰睿十一依菩薩。十二依未離欲。十三依離欲。十四佛。十五依彼明比量。三結 二明體比量分三。一總標。二別釋如論。三結 三明業比量分二。一總標。二別釋分二。一明鳥居等十九業。二例餘六業等 四法比量分三。一總標。二別釋分九。一依無常。二依苦。三依生。四依老。五依有色等。六依有漏。七依無漏。八依有為。九依無為。三結 五明因果比量分三。一總標。二別釋分八。一依行。二依位。三依善業。四依善惡行。五依豐飲食。六依食不平等。七依靜慮。八依修道。三總結。
第八明正教量分四。一總標。二列名。三解釋分三 一依不違聖言明正教量分二。一標。二釋 二
【現代漢語翻譯】 現代漢語譯本：第四，總結：三現量（tisro vidyah）並非錯亂境界，而是現量（pratyaksa）的四種分類。一、總標。二、列名，分為兩部分。一、列出五種名稱，分為三部分：一、標示。二、提問。三、回答。二、列出七種名稱，分為三部分：一、標示。二、提問。三、回答，又分為兩部分：一、總回答。二、分別提問和回答。三、解釋，共有七種，如論中所述。四、總結：四、抉擇，分為兩部分：一、提問。二、回答，分為三部分：一、簡略回答。二、列出名稱。三、廣泛解釋，分為四部分：一、闡明色根（rupa-indriya）。二、闡明意受（mano-vedana）。三、闡明世間（loka）。四、闡明清凈現量（visuddha-pratyaksa），分為三部分：一、標示。二、闡明正義。三、回答疑問。 第七，闡明比量（anumana），分為三部分：一、總標。二、列名。三、解釋，分為五部分：一、闡明相比量（upamana-anumana），分為三部分：一、總標。二、解釋，分為十五種：一、依據車。二、依據火。三、依據國。四、依據妻。五、依據牛。六、依據少年。七、依據老。八、依據道俗。九、依據信。十、依據聰睿。十一、依據菩薩（bodhisattva）。十二、依據未離欲者。十三、依據離欲者。十四、佛（buddha）。十五、依據彼明比量。三、總結。二、闡明體比量（svabhava-anumana），分為三部分：一、總標。二、分別解釋，如論中所述。三、總結。三、闡明業比量（karya-anumana），分為兩部分：一、總標。二、分別解釋，分為兩部分：一、闡明鳥居等十九種業。二、例舉其餘六種業等。四、闡明法比量（dharma-anumana），分為三部分：一、總標。二、分別解釋，分為九種：一、依據無常（anitya）。二、依據苦（duhkha）。三、依據生（jati）。四、依據老（jara）。五、依據有色等。六、依據有漏（sasrava）。七、依據無漏（anasrava）。八、依據有為（samskrta）。九、依據無為（asamskrta）。三、總結。五、闡明因果比量（karana-phala-anumana），分為三部分：一、總標。二、分別解釋，分為八種：一、依據行（karma）。二、依據位（avastha）。三、依據善業（kusala-karma）。四、依據善惡行（kusala-akusala-karma）。五、依據豐飲食。六、依據食不平等。七、依據靜慮（dhyana）。八、依據修道（marga）。三、總結。 第八，闡明正教量（agama-pramana），分為四部分：一、總標。二、列名。三、解釋，分為三部分：一、依據不違聖言闡明正教量，分為兩部分：一、標示。二、解釋。二
【English Translation】 English version: Fourth, Explanation of Summary: The three kinds of direct perception (tisro vidyah) are not confused states, but rather four categories of direct perception (pratyaksa). 1. General statement. 2. Listing the names, divided into two parts. 1. Listing five names, divided into three parts: 1. Indication. 2. Question. 3. Answer. 2. Listing seven names, divided into three parts: 1. Indication. 2. Question. 3. Answer, further divided into two parts: 1. General answer. 2. Separate questions and answers. 3. Explanation, there are seven types, as described in the treatise. 4. Summary: 4. Determination, divided into two parts: 1. Question. 2. Answer, divided into three parts: 1. Brief answer. 2. Listing the names. 3. Extensive explanation, divided into four parts: 1. Explaining the sense faculty of form (rupa-indriya). 2. Explaining mental feeling (mano-vedana). 3. Explaining the world (loka). 4. Explaining pure direct perception (visuddha-pratyaksa), divided into three parts: 1. Indication. 2. Explaining the correct meaning. 3. Answering the difficulties. Seventh, Explanation of Inference (anumana), divided into three parts: 1. General statement. 2. Listing the names. 3. Explanation, divided into five parts: 1. Explaining inference by comparison (upamana-anumana), divided into three parts: 1. General statement. 2. Explanation, divided into fifteen types: 1. Based on a chariot. 2. Based on fire. 3. Based on a country. 4. Based on a wife. 5. Based on a cow. 6. Based on a young man. 7. Based on an old man. 8. Based on a religious person and a layman. 9. Based on faith. 10. Based on intelligence. 11. Based on a Bodhisattva (bodhisattva). 12. Based on one who has not abandoned desire. 13. Based on one who has abandoned desire. 14. Buddha (buddha). 15. Based on that, explaining inference. 3. Conclusion. 2. Explaining inference by nature (svabhava-anumana), divided into three parts: 1. General statement. 2. Separate explanations, as described in the treatise. 3. Conclusion. 3. Explaining inference by action (karya-anumana), divided into two parts: 1. General statement. 2. Separate explanations, divided into two parts: 1. Explaining the nineteen actions such as birds dwelling. 2. Examples of the remaining six actions, etc. 4. Explaining inference by dharma (dharma-anumana), divided into three parts: 1. General statement. 2. Separate explanations, divided into nine types: 1. Based on impermanence (anitya). 2. Based on suffering (duhkha). 3. Based on birth (jati). 4. Based on old age (jara). 5. Based on form, etc. 6. Based on defiled (sasrava). 7. Based on undefiled (anasrava). 8. Based on conditioned (samskrta). 9. Based on unconditioned (asamskrta). 3. Conclusion. 5. Explaining inference by cause and effect (karana-phala-anumana), divided into three parts: 1. General statement. 2. Separate explanations, divided into eight types: 1. Based on action (karma). 2. Based on state (avastha). 3. Based on wholesome action (kusala-karma). 4. Based on wholesome and unwholesome action (kusala-akusala-karma). 5. Based on abundant food. 6. Based on unequal food. 7. Based on meditative concentration (dhyana). 8. Based on the path of cultivation (marga). 3. Conclusion. Eighth, Explanation of valid scripture (agama-pramana), divided into four parts: 1. General statement. 2. Listing the names. 3. Explanation, divided into three parts: 1. Explaining valid scripture based on not contradicting the holy words, divided into two parts: 1. Indication. 2. Explanation. 2.
依能治雜染明正教量分二。一標。二釋 三依不違法相明正教量分三。一總標。二問。三答分二。一明違法相分六 一依增益明相違分二。一標。二釋 二依損減明相違分二。一標。二釋 三依不可記法明相違分二。一標。二釋分五如論 四依差別無差別明相違分二。一標。二釋分二。一依有為無為明相違。二例餘八法明相違 五依因果相明相違分二。一標。二釋分四。一依善行。二依惡行。三依惡說。四依善說 六依不實相明相違分三。一標。二釋。三結 二明不違法相 第四明總結。
第四明抉擇有五問答。一依二種所成。二依立宗。三依辨因。四依引喻。五依同類等五法明抉擇。
第五明相違因緣等分二 一明相違不相違因緣分二。一明相違。二明不相違 二明非量量義分二。一明非量義。二明量義 第六總結。
第四釋論莊嚴分三 一明論莊嚴體分三。一總標。二列名。三解釋分五。一明善自他宗分三。一總標。二別釋分二。一善自宗。二善他宗。三結。二明言具圓滿分二。一明聲相。二明言具圓滿。初文分五。一總標。二問。三略答。四列名。五解釋分五。一明不鄙陋。二明輕易。三明雄朗。四明相應。五明義善。二明言具圓滿分三。一標。二列釋。三總結。三明無畏分三。一標。二釋
【現代漢語翻譯】 現代漢語譯本： 能有效對治各種雜染，闡明正教量，可分為兩部分：一、標示；二、解釋。接下來，依據不違背法相來闡明正教量，分為三部分：一、總標；二、提問；三、回答，又分為兩部分：一、闡明違背法相，分為六部分：一、依據增益來闡明相違，分為兩部分：一、標示；二、解釋。二、依據損減來闡明相違，分為兩部分：一、標示；二、解釋。三、依據不可記法來闡明相違，分為兩部分：一、標示；二、解釋（內容如論中所述，共五點）。四、依據差別與無差別來闡明相違，分為兩部分：一、標示；二、解釋，又分為兩部分：一、依據有為法與無為法來闡明相違；二、以其餘八法為例來闡明相違。五、依據因果關係來闡明相違，分為兩部分：一、標示；二、解釋，又分為四部分：一、依據善行；二、依據惡行；三、依據惡說；四、依據善說。六、依據不實之相來闡明相違，分為三部分：一、標示；二、解釋；三、總結。二、闡明不違背法相。第四、闡明總結。
第四，闡明抉擇，包含五個問答：一、依據二種所成；二、依據立宗；三、依據辨因；四、依據引喻；五、依據同類等五法來闡明抉擇。
第五，闡明相違因緣等，分為兩部分：一、闡明相違與不相違的因緣，分為兩部分：一、闡明相違；二、闡明不相違。二、闡明非量與量義，分為兩部分：一、闡明非量義；二、闡明量義。第六，總結。
第四，解釋論莊嚴，分為三部分：一、闡明論莊嚴的本體，分為三部分：一、總標；二、列名；三、解釋，又分為五部分：一、闡明善於自宗和他宗，分為三部分：一、總標；二、分別解釋，分為兩部分：一、善於自宗；二、善於他宗；三、總結。二、闡明言語具備圓滿，分為兩部分：一、闡明聲相；二、闡明言語具備圓滿。初文分為五部分：一、總標；二、提問；三、簡略回答；四、列名；五、解釋，又分為五部分：一、闡明不鄙陋；二、闡明輕易；三、闡明雄朗；四、闡明相應；五、闡明義善。二、闡明言語具備圓滿，分為三部分：一、標示；二、列舉解釋；三、總結。三、闡明無畏，分為三部分：一、標示；二、解釋。
【English Translation】 English version: To effectively counteract various defilements and elucidate the valid means of right teaching, it can be divided into two parts: 1. Indication; 2. Explanation. Next, elucidating the valid means of right teaching based on not contradicting the characteristics of phenomena, it is divided into three parts: 1. General indication; 2. Question; 3. Answer, which is further divided into two parts: 1. Elucidating the contradiction of characteristics, divided into six parts: 1. Elucidating contradiction based on augmentation, divided into two parts: 1. Indication; 2. Explanation. 2. Elucidating contradiction based on diminution, divided into two parts: 1. Indication; 2. Explanation. 3. Elucidating contradiction based on the unrecordable phenomena, divided into two parts: 1. Indication; 2. Explanation (the content is as described in the treatise, with a total of five points). 4. Elucidating contradiction based on difference and non-difference, divided into two parts: 1. Indication; 2. Explanation, which is further divided into two parts: 1. Elucidating contradiction based on conditioned (有為, Youwei) and unconditioned (無為, Wuwei) phenomena; 2. Elucidating contradiction by taking the remaining eight phenomena as examples. 5. Elucidating contradiction based on the relationship of cause and effect, divided into two parts: 1. Indication; 2. Explanation, which is further divided into four parts: 1. Based on virtuous actions; 2. Based on evil actions; 3. Based on evil speech; 4. Based on virtuous speech. 6. Elucidating contradiction based on unreal characteristics, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion. 2. Elucidating not contradicting the characteristics of phenomena. Fourth, elucidating the conclusion.
Fourth, elucidating ascertainment, including five questions and answers: 1. Based on the two kinds of accomplishments; 2. Based on establishing tenets; 3. Based on distinguishing reasons; 4. Based on citing metaphors; 5. Based on elucidating ascertainment through five methods such as similar types.
Fifth, elucidating contradictory causes and conditions, etc., divided into two parts: 1. Elucidating the causes and conditions of contradiction and non-contradiction, divided into two parts: 1. Elucidating contradiction; 2. Elucidating non-contradiction. 2. Elucidating non-valid means and the meaning of valid means, divided into two parts: 1. Elucidating the meaning of non-valid means; 2. Elucidating the meaning of valid means. Sixth, conclusion.
Fourth, explaining the adornment of the treatise, divided into three parts: 1. Elucidating the substance of the adornment of the treatise, divided into three parts: 1. General indication; 2. Listing names; 3. Explanation, which is further divided into five parts: 1. Elucidating being skilled in one's own and others' tenets, divided into three parts: 1. General indication; 2. Explaining separately, divided into two parts: 1. Being skilled in one's own tenets; 2. Being skilled in others' tenets; 3. Conclusion. 2. Elucidating that speech is fully equipped, divided into two parts: 1. Elucidating the characteristics of sound; 2. Elucidating that speech is fully equipped. The initial text is divided into five parts: 1. General indication; 2. Question; 3. Brief answer; 4. Listing names; 5. Explanation, which is further divided into five parts: 1. Elucidating not being vulgar; 2. Elucidating being easy; 3. Elucidating being vigorous; 4. Elucidating being corresponding; 5. Elucidating the goodness of meaning. 2. Elucidating that speech is fully equipped, divided into three parts: 1. Indication; 2. Listing and explaining; 3. Conclusion. 3. Elucidating fearlessness, divided into three parts: 1. Indication; 2. Explanation.
分二。一明處。二明無畏相。三結。四明敦肅分三。一標。二釋。三結。五明應供分三。一標。二釋分二。一明自性。二明護他意。三結 二明論莊嚴功德分三。一總標。二徴。三列釋分六如論 三明莊嚴義分三。一引喻。二法合。三總結。
第五釋論墮負分三。一總標。二列名。三廣解分三 一釋舍言分五。一略標。二徴問。三廣答分十三如論。四明墮義。五結 二釋言屈分六。一總標。二列名。三解釋分十三如論。四明墮義。五明攝義。六結 三釋言過分五。一總標。二徴問。三列名。四解釋分九如論。五結。
第六釋論出離分三。一總標釋。二列名。三廣解分三 一明觀察德失分三。一標。二釋分二。一觀失分二。一立過分八。一依損。二依二世。三依身心。四依惱害。五依不善。六依自他。七依悲愍。八依義利安樂明觀察過失。二明止相。二觀德。三結 二明觀察時眾分三。一標。二釋分二。一觀失分二。一立過分三如論。二明止相。二觀德分三。一依執。二依賢。三依善巧觀德。三結 三明觀察善巧不善巧分三。一標。二釋分二。一觀失分二。一立過分三如論。二明止相。二觀德分三如論。三結。
第七釋論多所作法分四。一總標。二列名。三解釋。四結分二。一問。二答分三。一明善
【現代漢語翻譯】 現代漢語譯本
分為二：一、闡明處所；二、闡明無畏之相；三、總結；四、闡明敦肅，分為三：一、標立；二、解釋；三、總結；五、闡明應供，分為三：一、標立；二、解釋，分為二：一、闡明自性；二、闡明護持他人的意願；三、總結。二、闡明論著的莊嚴功德，分為三：一、總標；二、提問；三、列舉解釋，如論中所述，分為六部分。三、闡明莊嚴的意義，分為三：一、引用比喻；二、以法義結合；三、總結。 第五、解釋論著中的墮負（失敗），分為三：一、總標；二、列舉名稱；三、廣泛解釋，分為三：一、解釋『舍言』，分為五：一、簡略標示；二、提出疑問；三、廣泛回答，如論中所述，分為十三部分；四、闡明墮落的意義；五、總結。二、解釋『言屈』，分為六：一、總標；二、列舉名稱；三、解釋，如論中所述，分為十三部分；四、闡明墮落的意義；五、闡明攝取的意義；六、總結。三、解釋『言過』，分為五：一、總標；二、提出疑問；三、列舉名稱；四、解釋，如論中所述，分為九部分；五、總結。 第六、解釋論著中的出離，分為三：一、總標解釋；二、列舉名稱；三、廣泛解釋，分為三：一、闡明觀察功德和過失，分為三：一、標立；二、解釋，分為二：一、觀察過失，分為二：一、建立過失，分為八：一、依據損害；二、依據二世（今生和來世）；三、依據身心；四、依據惱害；五、依據不善；六、依據自他；七、依據悲憫；八、依據義利安樂，闡明觀察過失。二、闡明止息之相。二、觀察功德。三、總結。二、闡明觀察時機和大眾，分為三：一、標立；二、解釋，分為二：一、觀察過失，分為二：一、建立過失，如論中所述，分為三部分。二、闡明止息之相。二、觀察功德，分為三：一、依據執著；二、依據賢能；三、依據善巧，觀察功德。三、總結。三、闡明觀察善巧和不善巧，分為三：一、標立；二、解釋，分為二：一、觀察過失，分為二：一、建立過失，如論中所述，分為三部分。二、闡明止息之相。二、觀察功德，如論中所述，分為三部分。三、總結。 第七、解釋論著中的多所作法，分為四：一、總標；二、列舉名稱；三、解釋；四、總結，分為二：一、提問；二、回答，分為三：一、闡明善。
【English Translation】 English version
Divided into two: 1. Explaining the location; 2. Explaining the aspect of fearlessness; 3. Conclusion; 4. Explaining 'Dunsu' (敦肅), divided into three: 1. Establishing; 2. Explanation; 3. Conclusion; 5. Explaining 'Yinggong' (應供), divided into three: 1. Establishing; 2. Explanation, divided into two: 1. Explaining self-nature; 2. Explaining protecting others' intentions; 3. Conclusion. 2. Explaining the merits of the treatise's adornment, divided into three: 1. General statement; 2. Inquiry; 3. Listing and explanation, as discussed in the treatise, divided into six parts. 3. Explaining the meaning of adornment, divided into three: 1. Using metaphors; 2. Combining with Dharma meaning; 3. Conclusion. Fifth, explaining the 'Duofui' (墮負, failure) in the treatise, divided into three: 1. General statement; 2. Listing names; 3. Extensive explanation, divided into three: 1. Explaining 'Sheyan' (舍言, abandoning words), divided into five: 1. Brief indication; 2. Asking questions; 3. Extensive answer, as discussed in the treatise, divided into thirteen parts; 4. Explaining the meaning of falling; 5. Conclusion. 2. Explaining 'Yanqu' (言屈, words failing), divided into six: 1. General statement; 2. Listing names; 3. Explanation, as discussed in the treatise, divided into thirteen parts; 4. Explaining the meaning of falling; 5. Explaining the meaning of embracing; 6. Conclusion. 3. Explaining 'Yanguo' (言過, words exceeding), divided into five: 1. General statement; 2. Asking questions; 3. Listing names; 4. Explanation, as discussed in the treatise, divided into nine parts; 5. Conclusion. Sixth, explaining the 'Chuli' (出離, detachment) in the treatise, divided into three: 1. General explanation; 2. Listing names; 3. Extensive explanation, divided into three: 1. Explaining observing merits and faults, divided into three: 1. Establishing; 2. Explanation, divided into two: 1. Observing faults, divided into two: 1. Establishing faults, divided into eight: 1. Based on harm; 2. Based on the two lives (this life and the next); 3. Based on body and mind; 4. Based on affliction; 5. Based on unwholesomeness; 6. Based on self and others; 7. Based on compassion; 8. Based on benefit and happiness, explaining observing faults. 2. Explaining the aspect of cessation. 2. Observing merits. 3. Conclusion. 2. Explaining observing timing and the assembly, divided into three: 1. Establishing; 2. Explanation, divided into two: 1. Observing faults, divided into two: 1. Establishing faults, as discussed in the treatise, divided into three parts. 2. Explaining the aspect of cessation. 2. Observing merits, divided into three: 1. Based on attachment; 2. Based on virtue; 3. Based on skillful means, observing merits. 3. Conclusion. 3. Explaining observing skillful and unskillful means, divided into three: 1. Establishing; 2. Explanation, divided into two: 1. Observing faults, divided into two: 1. Establishing faults, as discussed in the treatise, divided into three parts. 2. Explaining the aspect of cessation. 2. Observing merits, as discussed in the treatise, divided into three parts. 3. Conclusion. Seventh, explaining the 'Duosuozuofa' (多所作法, many actions) in the treatise, divided into four: 1. General statement; 2. Listing names; 3. Explanation; 4. Conclusion, divided into two: 1. Asking questions; 2. Answer, divided into three: 1. Explaining goodness.
自他宗作用。二明勇猛無畏作用。三明辯才無竭作用。四總結。
聞所成地廣釋中第四釋聲明處分二。一略釋。二廣解 初文分四。一問。二略答。三列名。四總攝 二廣解分六 第一釋法施設建立分三。一總問。二略答。三列五德聲 第二釋義施設建立分二。一廣分別。二明略義。初文分五。一問。二略答。三列名。四總攝。五解釋分十。一明根建立分二。一標。二釋分六如論。二明大種建立分二。一標。二釋分四如論。三明業建立分二。一標。二釋分三如論。四明尋求建立分二。一標。二釋。五明非法建立分二。一標。二釋分十如論。六明法建立分二。一標。二釋。七明興盛建立分二。一標。二釋分三等如論。八明衰損建立分二。一標。二釋分三等如論。九明受用建立分二。一標。二釋分五等如論。十明守護建立分二。一標。二釋分三等如論。第二明略義分三。一標。二列名。三總攝 第三釋補特伽羅施設建立分二。一問。二答分二。一依三種人五聲。二依三品人五聲 第四釋時施設建立分三。一問。二答。三列名 第五釋數施設建立分三。一總問。二略答。三列名 第六釋處所根栽施設建立分三。一總問。二略答分二。一答處所分二。一標。二列名。二答根栽義。三總結。
聞所成地廣釋中第五釋
【現代漢語翻譯】 現代漢語譯本 自他宗作用：闡明自身宗派的觀點，並駁斥其他宗派的觀點。 二、明勇猛無畏作用：闡明佛法時，展現出勇猛無畏的精神。 三、明辯才無竭作用：闡明佛法時，展現出辯才無礙的能力。 四、總結。
《聞所成地廣釋》中第四釋聲明處，分為二部分：一、略釋；二、廣解。 初文分四：一、問；二、略答；三、列名；四、總攝。 二、廣解分六： 第一、釋法施設建立分三：一、總問；二、略答；三、列五德聲。 第二、釋義施設建立分二：一、廣分別；二、明略義。初文分五：一、問；二、略答；三、列名；四、總攝；五、解釋，分十：一、明根建立分二：一、標；二、釋，分六如論。二、明大種建立分二：一、標；二、釋，分四如論。三、明業建立分二：一、標；二、釋，分三如論。四、明尋求建立分二：一、標；二、釋。五、明非法建立分二：一、標；二、釋，分十如論。六、明法建立分二：一、標；二、釋。七、明興盛建立分二：一、標；二、釋，分三等如論。八、明衰損建立分二：一、標；二、釋，分三等如論。九、明受用建立分二：一、標；二、釋，分五等如論。十、明守護建立分二：一、標；二、釋，分三等如論。第二、明略義分三：一、標；二、列名；三、總攝。 第三、釋補特伽羅（Pudgala，人）施設建立分二：一、問；二、答，分二：一、依三種人五聲；二、依三品人五聲。 第四、釋時施設建立分三：一、問；二、答；三、列名。 第五、釋數施設建立分三：一、總問；二、略答；三、列名。 第六、釋處所根栽施設建立分三：一、總問；二、略答，分二：一、答處所，分二：一、標；二、列名。二、答根栽義。三、總結。
《聞所成地廣釋》中第五釋
【English Translation】 English version The function of self and other schools: To clarify the views of one's own school and refute the views of other schools. Second, the function of courage and fearlessness: To demonstrate courage and fearlessness when explaining the Dharma. Third, the function of inexhaustible eloquence: To demonstrate the ability of unobstructed eloquence when explaining the Dharma. Fourth, conclusion.
In the 'Extensive Explanation of the Ground Established by Hearing', the fourth explanation of the place of sound is divided into two parts: 1. Brief explanation; 2. Extensive explanation. The initial text is divided into four parts: 1. Question; 2. Brief answer; 3. List of names; 4. Summary. The second, extensive explanation is divided into six parts: First, the explanation of the establishment of Dharma designation is divided into three parts: 1. General question; 2. Brief answer; 3. List of five virtuous sounds. Second, the explanation of the establishment of meaning designation is divided into two parts: 1. Extensive differentiation; 2. Clarification of brief meaning. The initial text is divided into five parts: 1. Question; 2. Brief answer; 3. List of names; 4. Summary; 5. Explanation, divided into ten parts: 1. Clarification of the establishment of roots, divided into two parts: 1. Heading; 2. Explanation, divided into six parts as in the treatise. 2. Clarification of the establishment of great elements, divided into two parts: 1. Heading; 2. Explanation, divided into four parts as in the treatise. 3. Clarification of the establishment of karma, divided into two parts: 1. Heading; 2. Explanation, divided into three parts as in the treatise. 4. Clarification of the establishment of seeking, divided into two parts: 1. Heading; 2. Explanation. 5. Clarification of the establishment of non-Dharma, divided into two parts: 1. Heading; 2. Explanation, divided into ten parts as in the treatise. 6. Clarification of the establishment of Dharma, divided into two parts: 1. Heading; 2. Explanation. 7. Clarification of the establishment of prosperity, divided into two parts: 1. Heading; 2. Explanation, divided into three parts, etc., as in the treatise. 8. Clarification of the establishment of decline, divided into two parts: 1. Heading; 2. Explanation, divided into three parts, etc., as in the treatise. 9. Clarification of the establishment of enjoyment, divided into two parts: 1. Heading; 2. Explanation, divided into five parts, etc., as in the treatise. 10. Clarification of the establishment of protection, divided into two parts: 1. Heading; 2. Explanation, divided into three parts, etc., as in the treatise. Second, clarification of brief meaning is divided into three parts: 1. Heading; 2. List of names; 3. Summary. Third, the explanation of the establishment of Pudgala (person) designation is divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Based on the five sounds of three types of people; 2. Based on the five sounds of three grades of people. Fourth, the explanation of the establishment of time designation is divided into three parts: 1. Question; 2. Answer; 3. List of names. Fifth, the explanation of the establishment of number designation is divided into three parts: 1. General question; 2. Brief answer; 3. List of names. Sixth, the explanation of the establishment of place, roots, and plants designation is divided into three parts: 1. General question; 2. Brief answer, divided into two parts: 1. Answer to place, divided into two parts: 1. Heading; 2. List of names. 2. Answer to the meaning of roots and plants. 3. Summary.
In the 'Extensive Explanation of the Ground Established by Hearing', the fifth explanation
工業明處分四。一總問。二略答。三徴問。四答列名分十二如論。
本地分第二廣釋中第十一釋思所成地分四。一總問。二略答。三列名。四廣釋分三。
第一釋自性清凈分四。一問。二略答。三列釋分九如論。四結。
第二釋思擇所知分二 一略釋分五。一總問。二略答。三徴問。四解釋。五結 二廣解有性法無性法有二異門 初門分二。一明有法。二明無法 初文分四。一總問。二略答。三列名。四廣解分五。一明自相有法分五。一總問。二略答。三列名。四解釋分三。一明勝義相有分二。一標。二釋。二明相狀相有分二。一標。二釋分四如論。三明現在相有分二。一標。二釋。五總結。第二明共相有法分五。一總問。二略答。三列名。四解釋分五如論。五總結。第三明假相有法分六。一總問。二略答。三徴問。四答列名。五解釋分六。一明屬主相應言論分四。一標。二釋分三。一明正義。二引喻。三例余。三結四明假相。二明遠離此彼言論分五。一總標。二略明遠離。三列名。四別釋分三如論。五總結。三明眾共施設言論分三。一標釋。二列名。三解釋分六如論。四明眾法聚集言論分二。一標釋。二明正義分二。一依內明假法。二依外明假法。五明不遍一切言論分二。一標釋。二明正義分四
【現代漢語翻譯】 現代漢語譯本 工業明處分四：一、總問；二、略答；三、征問；四、答列名分十二，如論中所述。 本地分第二廣釋中第十一釋思所成地分四：一、總問；二、略答；三、列名；四、廣釋分三。 第一釋自性清凈分四：一、問；二、略答；三、列釋分九，如論中所述；四、結。 第二釋思擇所知分二：一、略釋分五：一、總問；二、略答；三、征問；四、解釋；五、結；二、廣解有性法、無性法有二異門：初門分二：一、明有法；二、明無法；初文分四：一、總問；二、略答；三、列名；四、廣解分五：一、明自相有法分五：一、總問；二、略答；三、列名；四、解釋分三：一、明勝義相有分二：一、標；二、釋；二、明相狀相有分二：一、標；二、釋分四，如論中所述；三、明現在相有分二：一、標；二、釋；五、總結。第二、明共相有法分五：一、總問；二、略答；三、列名；四、解釋分五，如論中所述；五、總結。第三、明假相有法分六：一、總問；二、略答；三、征問；四、答列名；五、解釋分六：一、明屬主相應言論分四：一、標；二、釋分三：一、明正義；二、引喻；三、例余；三、結；四、明假相。二、明遠離此彼言論分五：一、總標；二、略明遠離；三、列名；四、別釋分三，如論中所述；五、總結。三、明眾共施設言論分三：一、標釋；二、列名；三、解釋分六，如論中所述。四、明眾法聚集言論分二：一、標釋；二、明正義分二：一、依內明假法；二、依外明假法。五、明不遍一切言論分二：一、標釋；二、明正義分四
【English Translation】 English version Section on Skillful Activities has four parts: 1. General Question; 2. Brief Answer; 3. Detailed Inquiry; 4. Answer listing twelve categories, as discussed in the treatise. In the Second Extensive Explanation of the Local Section, the Eleventh Explanation of the Ground of What is Accomplished by Thought has four parts: 1. General Question; 2. Brief Answer; 3. Listing of Categories; 4. Extensive Explanation in three parts. The First Explanation of the Nature of Purity has four parts: 1. Question; 2. Brief Answer; 3. Listing and Explanation in nine parts, as discussed in the treatise; 4. Conclusion. The Second Explanation of What is Known by Thoughtful Consideration has two parts: 1. Brief Explanation in five parts: 1. General Question; 2. Brief Answer; 3. Detailed Inquiry; 4. Explanation; 5. Conclusion; 2. Extensive Explanation of the Law of Existence and the Law of Non-Existence, having two different approaches: The first approach has two parts: 1. Explaining Existence; 2. Explaining Non-Existence; The first text has four parts: 1. General Question; 2. Brief Answer; 3. Listing of Categories; 4. Extensive Explanation in five parts: 1. Explaining the Existence of Self-Characterized Laws in five parts: 1. General Question; 2. Brief Answer; 3. Listing of Categories; 4. Explanation in three parts: 1. Explaining the Existence of Ultimate Truth in two parts: 1. Statement; 2. Explanation; 2. Explaining the Existence of Characteristics in two parts: 1. Statement; 2. Explanation in four parts, as discussed in the treatise; 3. Explaining the Existence of the Present Moment in two parts: 1. Statement; 2. Explanation; 5. Conclusion. Second, Explaining the Existence of Common Characteristics in five parts: 1. General Question; 2. Brief Answer; 3. Listing of Categories; 4. Explanation in five parts, as discussed in the treatise; 5. Conclusion. Third, Explaining the Existence of Falsely Assumed Characteristics in six parts: 1. General Question; 2. Brief Answer; 3. Detailed Inquiry; 4. Answer listing categories; 5. Explanation in six parts: 1. Explaining Language Corresponding to Ownership in four parts: 1. Statement; 2. Explanation in three parts: 1. Explaining the Correct Meaning; 2. Citing Metaphors; 3. Examples of Others; 3. Conclusion; 4. Explaining False Assumptions. 2. Explaining Language Avoiding This and That in five parts: 1. General Statement; 2. Briefly Explaining Avoidance; 3. Listing of Categories; 4. Separate Explanation in three parts, as discussed in the treatise; 5. Conclusion. 3. Explaining Language Commonly Established by the Assembly in three parts: 1. Statement and Explanation; 2. Listing of Categories; 3. Explanation in six parts, as discussed in the treatise. 4. Explaining Language Gathering Many Laws in two parts: 1. Statement and Explanation; 2. Explaining the Correct Meaning in two parts: 1. Explaining False Laws Based on the Internal; 2. Explaining False Laws Based on the External. 5. Explaining Language Not Pervading Everything in two parts: 1. Statement and Explanation; 2. Explaining the Correct Meaning in four parts.
如論。六明非常言論分四。一略標釋。二列名。三解釋分四如論。四結。第六明總結 第四明因相有法分五。一總問。二略答。三列名。四解釋分五如論。五總結。第五明果相有法分三。一問。二答分五如論。三結 第二釋無法分四。一總問。二略答。三列名。四解釋分五如論。
第二異門明有法無法分二。一總標。二別釋分二。一明有性法分三。一問。二答列名。三解釋分五如論。二明無性法分二。一問。二答分五。一依勝義無自性明無法。二依生無自性明無法。三依相無自性明無法。四依世相無自性明無法。五依四不可說相明無法。
第三釋思擇諸法分四。一總問。二略答。三列名。四解釋分二 一明思擇經義分二。一標。二指事 二明思擇伽他義分三。一總標。二列名。三廣解分三。一釋勝義伽他。二釋意趣伽他三釋體義伽他。
初文分二。一標經文。二隨次解釋分二。一明說勝義經頌之用。二解經文分三。一明人空。二明雜染品。三明凈品 初文分七。一明建立主宰等義分三。一遣別義所分別我。二遣法所分別我。三顯法有用性。二明建立法分二。一依蘊等立受者性分三。一問。二答。三釋。二顯示無主宗義分三。一問。二答。三釋。三明建立內外無我分二。一顯內外無我唯假建立分三。
【現代漢語翻譯】 如論（rúlún）。第六部分闡述『非常言論』，分為四個部分：一、簡要標示並解釋；二、列出名稱；三、詳細解釋，如論中所述，分為四個部分；四、總結。第六部分總結。 第四部分闡述『因相有法』，分為五個部分：一、總的提問；二、簡要回答；三、列出名稱；四、詳細解釋，如論中所述，分為五個部分；五、總結。 第五部分闡述『果相有法』，分為三個部分：一、提問；二、回答，如論中所述，分為五個部分；三、總結。 第二部分解釋『無法』，分為四個部分：一、總的提問；二、簡要回答；三、列出名稱；四、詳細解釋，如論中所述，分為五個部分。 第二種不同的方式闡述『有法』和『無法』，分為兩個部分：一、總的標示；二、分別解釋，分為兩個部分：一、闡述『有性法』，分為三個部分：一、提問；二、回答並列出名稱；三、詳細解釋，如論中所述，分為五個部分；二、闡述『無性法』，分為兩個部分：一、提問；二、回答，分為五個方面：一、依據勝義無自性闡述『無法』；二、依據生無自性闡述『無法』；三、依據相無自性闡述『無法』；四、依據世相無自性闡述『無法』；五、依據四種不可說相闡述『無法』。 第三部分解釋『思擇諸法』，分為四個部分：一、總的提問；二、簡要回答；三、列出名稱；四、詳細解釋，分為兩個部分：一、闡述『思擇經義』，分為兩個部分：一、標示；二、指出具體內容；二、闡述『思擇伽他義』，分為三個部分：一、總的標示；二、列出名稱；三、廣泛解釋，分為三個部分：一、解釋勝義伽他（shèngyì gātuó）；二、解釋意趣伽他（yìqù gātuó）；三、解釋體義伽他（tǐyì gātuó）。 最初的部分分為兩個部分：一、標示經文；二、按照順序解釋，分為兩個部分：一、闡述宣說勝義經頌的用途；二、解釋經文，分為三個部分：一、闡述人空；二、闡述雜染品；三、闡述清凈品。 最初的部分分為七個部分：一、闡述建立主宰等義，分為三個部分：一、排除分別『別義所分別我』；二、排除分別『法所分別我』；三、顯示法的有用性；二、闡述建立法，分為兩個部分：一、依據蘊等建立受者性，分為三個部分：一、提問；二、回答；三、解釋；二、顯示無主宗義，分為三個部分：一、提問；二、回答；三、解釋；三、闡述建立內外無我，分為兩個部分：一、顯示內外無我只是假立，分為三個部分：
【English Translation】 As discussed in the treatise. The sixth section elucidates 'Extraordinary Discourses,' divided into four parts: 1. Briefly outlining and explaining; 2. Listing the names; 3. Explaining in detail, as discussed in the treatise, divided into four parts; 4. Conclusion. The sixth section concludes. The fourth section elucidates 'Dharma with Characteristics of Causes,' divided into five parts: 1. General question; 2. Brief answer; 3. Listing the names; 4. Explaining in detail, as discussed in the treatise, divided into five parts; 5. Conclusion. The fifth section elucidates 'Dharma with Characteristics of Results,' divided into three parts: 1. Question; 2. Answer, as discussed in the treatise, divided into five parts; 3. Conclusion. The second section explains 'Non-existence,' divided into four parts: 1. General question; 2. Brief answer; 3. Listing the names; 4. Explaining in detail, as discussed in the treatise, divided into five parts. The second different way elucidates 'Dharma with Existence' and 'Non-existence,' divided into two parts: 1. General indication; 2. Separate explanations, divided into two parts: 1. Elucidating 'Dharma with Existence,' divided into three parts: 1. Question; 2. Answer and listing the names; 3. Explaining in detail, as discussed in the treatise, divided into five parts; 2. Elucidating 'Dharma with Non-existence,' divided into two parts: 1. Question; 2. Answer, divided into five aspects: 1. Elucidating 'Non-existence' based on ultimate non-inherent existence; 2. Elucidating 'Non-existence' based on arising without inherent existence; 3. Elucidating 'Non-existence' based on characteristic without inherent existence; 4. Elucidating 'Non-existence' based on worldly appearance without inherent existence; 5. Elucidating 'Non-existence' based on the four inexpressible characteristics. The third section explains 'Discriminating All Dharmas,' divided into four parts: 1. General question; 2. Brief answer; 3. Listing the names; 4. Explaining in detail, divided into two parts: 1. Elucidating 'Discriminating the Meaning of Sutras,' divided into two parts: 1. Indication; 2. Pointing out specific content; 2. Elucidating 'Discriminating the Meaning of Gathas,' divided into three parts: 1. General indication; 2. Listing the names; 3. Extensive explanation, divided into three parts: 1. Explaining the Ultimate Meaning Gatha (shèngyì gātuó); 2. Explaining the Intentional Meaning Gatha (yìqù gātuó); 3. Explaining the Essential Meaning Gatha (tǐyì gātuó). The initial part is divided into two parts: 1. Indicating the sutra text; 2. Explaining in sequence, divided into two parts: 1. Elucidating the purpose of expounding the Ultimate Meaning Sutra verses; 2. Explaining the sutra text, divided into three parts: 1. Elucidating the emptiness of persons; 2. Elucidating the defiled aspects; 3. Elucidating the pure aspects. The initial part is divided into seven parts: 1. Elucidating the establishment of the meaning of sovereignty, etc., divided into three parts: 1. Eliminating the 'self discriminated by different meanings'; 2. Eliminating the 'self discriminated by dharmas'; 3. Revealing the usefulness of dharmas; 2. Elucidating the establishment of dharmas, divided into two parts: 1. Establishing the nature of the recipient based on the skandhas, etc., divided into three parts: 1. Question; 2. Answer; 3. Explanation; 2. Revealing the doctrine of no-self, divided into three parts: 1. Question; 2. Answer; 3. Explanation; 3. Elucidating the establishment of internal and external no-self, divided into two parts: 1. Revealing that internal and external no-self are merely nominal establishments, divided into three parts:
一問。二答。三釋。二建立能觀所觀空分二。一問。二答。四明建立聖者異生差別不可得分三。一明實無聖凡分三。一問。二答。三釋。二建立無彼此分二。一問。二答。三建立無染凈分三。一問。二答。三釋。五明無作用等分二。一明諸行無作用分二。一問。二答。二明作用轉分三。一問。二答。三釋。六明七種無作用分二。一明生起。二解釋分七如論。七明釋答難分二。一問。二答 第二明染品分二。一明在家出家雜染自性有因法分三。一明生起。二引經。三釋。二顯雜染差別等相分四。一明雜染差別。二明雜染所依。三明雜染因。四明雜染時分 第三明凈品分四 第一明如實觀諸行相等得清凈分三。一明觀自相得清凈。二明觀共相得清凈。三明依觀世俗及勝義諦諸法得清凈分七。一依二諦明愚癡眾緣。二依世諦明愚者不正思惟。三依二諦明諸識隨福等行。四依二諦明心隨轉分二。一問。二答。五依俗諦明心有作用及隨轉。六依二諦明有作者無作者等。七明作者受者一異不可說 第二明釋通疑難分二。一明生起。二解釋分三。一破難分二。一立難。二答難分四如論。二明因果相。三明於無我諸因果中起我顛倒分二。一標。二釋分三。一明彼我見。二明彼我見所依及果。三明彼我見因 第三明彼我見由集次第發生于
【現代漢語翻譯】 現代漢語譯本 一、問。二、答。三、釋。二、建立能觀所觀空分二：一、問。二、答。四、明建立聖者異生差別不可得分三：一、明實無聖凡分三：一、問。二、答。三、釋。二、建立無彼此分二：一、問。二、答。三、建立無染凈分三：一、問。二、答。三、釋。五、明無作用等分二：一、明諸行無作用分二：一、問。二、答。二、明作用轉分三：一、問。二、答。三、釋。六、明七種無作用分二：一、明生起。二、解釋分七如論。七、明釋答難分二：一、問。二、答。第二、明染品分二：一、明在家出家雜染自性有因法分三：一、明生起。二、引經。三、釋。二、顯雜染差別等相分四：一、明雜染差別。二、明雜染所依。三、明雜染因。四、明雜染時分。第三、明凈品分四：第一、明如實觀諸行相等得清凈分三：一、明觀自相得清凈。二、明觀共相得清凈。三、明依觀世俗及勝義諦諸法得清凈分七：一、依二諦明愚癡眾緣。二、依世諦明愚者不正思惟。三、依二諦明諸識隨福等行。四、依二諦明心隨轉分二：一、問。二、答。五、依俗諦明心有作用及隨轉。六、依二諦明有作者無作者等。七、明作者受者一異不可說。第二、明釋通疑難分二：一、明生起。二、解釋分三：一、破難分二：一、立難。二、答難分四如論。二、明因果相。三、明於無我諸因果中起我顛倒分二：一、標。二、釋分三：一、明彼我見。二、明彼我見所依及果。三、明彼我見因。第三、明彼我見由集次第發生于
【English Translation】 English version 1. Question. 2. Answer. 3. Explanation. 2. Establishing the division of emptiness of the observer and the observed, in two parts: 1. Question. 2. Answer. 4. Explaining that the difference between sages and ordinary beings cannot be established, in three parts: 1. Explaining that there is actually no division between sage and ordinary, in three parts: 1. Question. 2. Answer. 3. Explanation. 2. Establishing the absence of 'this' and 'that', in two parts: 1. Question. 2. Answer. 3. Establishing the absence of defilement and purity, in three parts: 1. Question. 2. Answer. 3. Explanation. 5. Explaining the absence of action, etc., in two parts: 1. Explaining that all actions are without action, in two parts: 1. Question. 2. Answer. 2. Explaining the transformation of action, in three parts: 1. Question. 2. Answer. 3. Explanation. 6. Explaining the seven types of non-action, in two parts: 1. Explaining the arising. 2. Explanation in seven parts, as in the treatise. 7. Explaining the explanation and answering of difficulties, in two parts: 1. Question. 2. Answer. Second, explaining the category of defilement, in two parts: 1. Explaining the nature of defilement of householders and renunciates, having causal factors, in three parts: 1. Explaining the arising. 2. Quoting scriptures. 3. Explanation. 2. Revealing the differences and characteristics of defilement, in four parts: 1. Explaining the differences of defilement. 2. Explaining the basis of defilement. 3. Explaining the cause of defilement. 4. Explaining the time of defilement. Third, explaining the category of purity, in four parts: First, explaining that by truly observing the equality of all actions, purity is attained, in three parts: 1. Explaining that by observing the self-nature, purity is attained. 2. Explaining that by observing the common nature, purity is attained. 3. Explaining that by relying on the observation of conventional and ultimate truths of all dharmas, purity is attained, in seven parts: 1. Relying on the two truths to explain the causes and conditions of ignorance. 2. Relying on conventional truth to explain the incorrect thinking of the ignorant. 3. Relying on the two truths to explain that all consciousnesses follow the actions of merit, etc. 4. Relying on the two truths to explain the transformation of mind, in two parts: 1. Question. 2. Answer. 5. Relying on conventional truth to explain that the mind has action and follows transformation. 6. Relying on the two truths to explain the existence or non-existence of an agent, etc. 7. Explaining that the agent and the recipient are neither one nor different, and cannot be spoken of. Second, explaining the explanation and resolution of doubts, in two parts: 1. Explaining the arising. 2. Explanation in three parts: 1. Refuting difficulties, in two parts: 1. Raising a difficulty. 2. Answering the difficulty, in four parts, as in the treatise. 2. Explaining the relationship between cause and effect. 3. Explaining the arising of the inverted view of 'I' in the causes and effects of non-self, in two parts: 1. Statement. 2. Explanation in three parts: 1. Explaining the view of 'other' and 'I'. 2. Explaining the basis and result of the view of 'other' and 'I'. 3. Explaining the cause of the view of 'other' and 'I'. Third, explaining that the view of 'other' and 'I' arises from the order of accumulation in
苦等分二。一總標。二別釋分四。一顯示于集。二顯示行苦所攝阿賴耶識起諸戲論。三顯示行苦是能計我及與苦樂之緣。四顯示能障解脫之因 第四顯示阿賴耶識所攝行苦共他相似等分三。一明正法行分二。一立所治。二立能治。二明解了縛遍知。三明解了解脫遍知分六。一明第七識解脫時與諸惑非先緣義。二明解脫無有染凈相。三成無染凈義。四明有餘依解脫功德分二。一明煩惱解脫。二明事解脫。五顯示無餘依解脫功德分三。一不思議功德。二唯無性執功德。三無戲論功德。六明人法俱空功德。
第二釋建立意趣義伽他分三。一明生起。二總標經句分二。一標問詞。二標答詞。三廣解分二。一釋問詞分二。一讚佛分二。一依自利行。二依利他行。二請問分三如論。二釋答詞分四十五 一釋略勸修三學頌分三。一明生起。二標經句。三解釋分六。一明勸詞。二明戒學。三明心學。四慧學。五明三學用。六明蜜意 二釋成辨所學頌分三。一明生起。二標經句。三解釋分三。一明勸修增上戒學。二明勸修增上心學。三明勸修增上慧學 三釋三學次第生起頌分二。一標經句。二解釋分二。一總標。二別釋分三。一明戒學生起次第。二明心學生起次第。三慧學生起次第 四釋三學次第清凈差別分二。一標經句。二解釋
【現代漢語翻譯】 現代漢語譯本 苦諦的解釋分為兩部分。第一部分是總標，第二部分是別釋，別釋又分為四個部分：第一，顯示苦的集起；第二，顯示行苦所包含的阿賴耶識如何產生各種戲論；第三，顯示行苦是能執著于『我』以及苦樂的根源；第四，顯示行苦是能障礙解脫的原因。第四，顯示阿賴耶識所包含的行苦與他人相似等，分為三個部分：第一，闡明正法之行，又分為兩部分：第一，確立所要對治的；第二，確立能對治的。第二，闡明瞭解束縛的遍知。第三，闡明瞭解解脫的遍知，分為六個部分：第一，闡明第七識解脫時，與各種煩惱並非先有因緣；第二，闡明解脫沒有染污和清凈的相狀；第三，成就無染無凈的意義；第四，闡明有餘依解脫的功德，分為兩部分：第一，闡明煩惱的解脫；第二，闡明事相的解脫。第五，顯示無餘依解脫的功德，分為三個部分：第一，不可思議的功德；第二，唯有無自性執著的功德；第三，無戲論的功德。第六，闡明人法皆空的功德。 第二，解釋建立意趣義的偈頌，分為三個部分：第一，闡明生起；第二，總標經句，分為兩部分：第一，標出問詞；第二，標出答詞。第三，廣為解釋，分為兩個部分：第一，解釋問詞，分為兩個部分：第一，讚歎佛陀，分為兩個部分：第一，依據自利之行；第二，依據利他之行。第二，請問，如論中所述分為三個部分。第二，解釋答詞，分為四十五個部分。第一，解釋略勸修三學頌，分為三個部分：第一，闡明生起；第二，標出經句；第三，解釋，分為六個部分：第一，闡明勸勉之詞；第二，闡明戒學；第三，闡明心學；第四，慧學；第五，闡明三學的用處；第六，闡明密意。第二，解釋成辨所學頌，分為三個部分：第一，闡明生起；第二，標出經句；第三，解釋，分為三個部分：第一，闡明勸修增上戒學；第二，闡明勸修增上心學；第三，闡明勸修增上慧學。第三，解釋三學次第生起頌，分為兩個部分：第一，標出經句；第二，解釋，分為兩個部分：第一，總標；第二，別釋，分為三個部分：第一，闡明戒學生起的次第；第二，闡明心學生起的次第；第三，慧學生起的次第。第四，解釋三學次第清凈的差別，分為兩個部分：第一，標出經句；第二，解釋
【English Translation】 English version The explanation of suffering is divided into two parts. The first part is a general introduction, and the second part is a detailed explanation, which is further divided into four parts: First, showing the arising of suffering (集, 'samudaya'); Second, showing how the Alaya-consciousness (阿賴耶識, 'Ālaya-vijñāna') contained within the suffering of conditioned existence (行苦, 'saṃskāra-duḥkha') generates various fabrications (戲論, 'prapañca'); Third, showing that the suffering of conditioned existence is the root of clinging to 'self' and to suffering and pleasure; Fourth, showing that the suffering of conditioned existence is the cause that obstructs liberation. Fourth, showing that the suffering of conditioned existence contained within the Alaya-consciousness is similar to others, divided into three parts: First, clarifying the practice of the correct Dharma, further divided into two parts: First, establishing what is to be counteracted; Second, establishing what can counteract it. Second, clarifying the complete knowledge of understanding bondage. Third, clarifying the complete knowledge of understanding liberation, divided into six parts: First, clarifying that when the seventh consciousness (第七識, 'kliṣṭa-manas') is liberated, it is not previously connected with various afflictions (惑, 'kleśa'); Second, clarifying that liberation has no characteristics of defilement or purity; Third, establishing the meaning of non-defilement and non-purity; Fourth, clarifying the merits of liberation with remainder (有餘依解脫, 'sopadhiśeṣa-nirvāṇa'), divided into two parts: First, clarifying the liberation from afflictions; Second, clarifying the liberation from phenomena. Fifth, showing the merits of liberation without remainder (無餘依解脫, 'nirupadhiśeṣa-nirvāṇa'), divided into three parts: First, inconceivable merits; Second, the merits of only having no self-nature clinging; Third, the merits of no fabrication. Sixth, clarifying the merits of the emptiness of both persons and phenomena (人法俱空, 'pudgala-dharma-śūnyatā'). Second, explaining the verses establishing the meaning of intention, divided into three parts: First, clarifying the arising; Second, generally marking the sutra verses, divided into two parts: First, marking the question words; Second, marking the answer words. Third, broadly explaining, divided into two parts: First, explaining the question words, divided into two parts: First, praising the Buddha, divided into two parts: First, based on the practice of self-benefit; Second, based on the practice of benefiting others. Second, asking questions, divided into three parts as described in the treatise. Second, explaining the answer words, divided into forty-five parts. First, explaining the verses briefly encouraging the cultivation of the three learnings (三學, 'tri-śikṣā'), divided into three parts: First, clarifying the arising; Second, marking the sutra verses; Third, explaining, divided into six parts: First, clarifying the words of encouragement; Second, clarifying the learning of discipline (戒學, 'śīkṣā'); Third, clarifying the learning of mind (心學, 'citta-śikṣā'); Fourth, the learning of wisdom (慧學, 'prajñā-śikṣā'); Fifth, clarifying the use of the three learnings; Sixth, clarifying the secret meaning. Second, explaining the verses accomplishing what is to be learned, divided into three parts: First, clarifying the arising; Second, marking the sutra verses; Third, explaining, divided into three parts: First, clarifying the encouragement to cultivate higher discipline; Second, clarifying the encouragement to cultivate higher mind; Third, clarifying the encouragement to cultivate higher wisdom. Third, explaining the verses on the sequential arising of the three learnings, divided into two parts: First, marking the sutra verses; Second, explaining, divided into two parts: First, general introduction; Second, detailed explanation, divided into three parts: First, clarifying the sequential arising of the learning of discipline; Second, clarifying the sequential arising of the learning of mind; Third, clarifying the sequential arising of the learning of wisdom. Fourth, explaining the differences in the sequential purification of the three learnings, divided into two parts: First, marking the sutra verses; Second, explaining.
分二。一總標。二別釋分三。一明戒凈差別。二明心凈差別。三明慧凈差別分三。一生。二遠。三增長 五釋三學生處頌分二。一標經句。二解釋分二。一總標意趣。二別釋分四。一明戒處分二。一標。二釋分二。一明成果。二明敗果。二明心處。三慧處。四結勸 六釋三學漸次作安住因緣頌分二。一標經句。二解釋分四。一明戒心二學能為心慧二學安住因緣。二明心學能為慧戒二種安住因緣。三明慧學能為涅槃安住因緣。四明略義 七釋戒學漸次為后二學轉因頌分二。一標經句。二解釋 八釋心學為最上學因頌分二。一標經句。二解釋 九釋慧學能為最勝果因分二。一標經句。二解釋 十釋戒學能為善惡趣因頌分二。一標經句。二解釋分二。一明為善惡趣因。二答難 十一釋中間學行不得名為究竟清凈頌分二。一標經句。二解釋分三。一明清凈。二明非究竟。三明非共 十二釋最上行人名究竟清凈頌分二。一標經句。二解釋分二。一明究竟。二明共義 十三釋聰睿相頌分二。一標經句。二解釋 十四釋愚夫相頌分二。一標經句。二解釋 十五釋斷障勝利頌分二。一標經句。二解釋分二。一明斷障分三如論。二明勝利 十六釋心慧戒三學隨次明有緣無緣細粗差別頌分二。一標經句。二解釋 十七釋三學具緣相頌分二。
【現代漢語翻譯】 現代漢語譯本 分為二：一、總標。二、別釋。別釋又分三：一、明戒凈差別。二、明心凈差別。三、明慧凈差別。慧凈差別又分三：一、生。二、遠。三、增長。 五、解釋三學生處頌，分為二：一、標經句。二、解釋。解釋又分二：一、總標意趣。二、別釋。別釋又分四：一、明戒處，又分二：一、標。二、釋，釋又分二：一、明成果。二、明敗果。二、明心處。三、慧處。四、結勸。 六、解釋三學漸次作為安住因緣頌，分為二：一、標經句。二、解釋。解釋又分四：一、明戒心二學能為心慧二學安住因緣。二、明心學能為慧戒二種安住因緣。三、明慧學能為涅槃（Nirvana，寂滅）安住因緣。四、明略義。 七、解釋戒學漸次為后二學轉因頌，分為二：一、標經句。二、解釋。 八、解釋心學為最上學因頌，分為二：一、標經句。二、解釋。 九、解釋慧學能為最勝果因，分為二：一、標經句。二、解釋。 十、解釋戒學能為善惡趣因頌，分為二：一、標經句。二、解釋。解釋又分二：一、明為善惡趣因。二、答難。 十一、解釋中間學行不得名為究竟清凈頌，分為二：一、標經句。二、解釋。解釋又分三：一、明清凈。二、明非究竟。三、明非共。 十二、解釋最上行人名究竟清凈頌，分為二：一、標經句。二、解釋。解釋又分二：一、明究竟。二、明共義。 十三、解釋聰睿相頌，分為二：一、標經句。二、解釋。 十四、解釋愚夫相頌，分為二：一、標經句。二、解釋。 十五、解釋斷障勝利頌，分為二：一、標經句。二、解釋。解釋又分二：一、明斷障，分三如論。二、明勝利。 十六、解釋心慧戒三學隨次明有緣無緣細粗差別頌，分為二：一、標經句。二、解釋。 十七、解釋三學具緣相頌，分為二：
【English Translation】 English version Divided into two parts: 1. General introduction. 2. Separate explanations. The separate explanations are further divided into three parts: 1. Explaining the differences in purity of precepts (戒, Śīla). 2. Explaining the differences in purity of mind (心, Citta). 3. Explaining the differences in purity of wisdom (慧, Prajñā). The differences in purity of wisdom are further divided into three parts: 1. Generation. 2. Distance. 3. Growth. 5. Explaining the verses on the abodes of the three learnings, divided into two parts: 1. Marking the sutra verses. 2. Explanation. The explanation is further divided into two parts: 1. General introduction to the meaning and purpose. 2. Separate explanations. The separate explanations are further divided into four parts: 1. Explaining the abode of precepts, further divided into two parts: 1. Marking. 2. Explanation, which is further divided into two parts: 1. Explaining the result of success. 2. Explaining the result of failure. 2. Explaining the abode of mind. 3. Abode of wisdom. 4. Conclusion and exhortation. 6. Explaining the verses on the gradual progression of the three learnings as the cause and condition for abiding, divided into two parts: 1. Marking the sutra verses. 2. Explanation. The explanation is further divided into four parts: 1. Explaining that the two learnings of precepts and mind can be the cause and condition for the abiding of the two learnings of mind and wisdom. 2. Explaining that the learning of mind can be the cause and condition for the abiding of the two learnings of wisdom and precepts. 3. Explaining that the learning of wisdom can be the cause and condition for the abiding of Nirvana (涅槃, extinction). 4. Explaining the concise meaning. 7. Explaining the verses on the gradual progression of the learning of precepts as the cause for the transformation of the latter two learnings, divided into two parts: 1. Marking the sutra verses. 2. Explanation. 8. Explaining the verses on the learning of mind as the cause for the supreme learning, divided into two parts: 1. Marking the sutra verses. 2. Explanation. 9. Explaining that the learning of wisdom can be the cause for the most excellent result, divided into two parts: 1. Marking the sutra verses. 2. Explanation. 10. Explaining the verses on the learning of precepts as the cause for good and evil destinies, divided into two parts: 1. Marking the sutra verses. 2. Explanation. The explanation is further divided into two parts: 1. Explaining that it is the cause for good and evil destinies. 2. Answering difficulties. 11. Explaining the verses on the intermediate practice not being called ultimate purity, divided into two parts: 1. Marking the sutra verses. 2. Explanation. The explanation is further divided into three parts: 1. Explaining purity. 2. Explaining non-ultimacy. 3. Explaining non-commonality. 12. Explaining the verses on the most superior practitioner being called ultimately pure, divided into two parts: 1. Marking the sutra verses. 2. Explanation. The explanation is further divided into two parts: 1. Explaining ultimacy. 2. Explaining common meaning. 13. Explaining the verses on the characteristics of the wise and intelligent, divided into two parts: 1. Marking the sutra verses. 2. Explanation. 14. Explaining the verses on the characteristics of the foolish, divided into two parts: 1. Marking the sutra verses. 2. Explanation. 15. Explaining the verses on the benefits of cutting off obstacles, divided into two parts: 1. Marking the sutra verses. 2. Explanation. The explanation is further divided into two parts: 1. Explaining the cutting off of obstacles, divided into three parts as in the treatise. 2. Explaining the benefits. 16. Explaining the verses on the differences in conditions, non-conditions, subtlety, and coarseness of the three learnings of mind, wisdom, and precepts in sequence, divided into two parts: 1. Marking the sutra verses. 2. Explanation. 17. Explaining the verses on the characteristics of the complete conditions for the three learnings, divided into two parts:
一標經句。二解釋分二。一標二釋分三如論 十八釋起過三學頌分二。一標經句。二解釋 十九釋受持戒相頌分二。一標經句。二解釋分二。一明意趣二別釋分四。一安住凈戒。二守護律儀。三軌則無犯。四所行無犯 二十釋于諸小罪見大怖畏頌分二。一標經句。二解釋 二十一釋顯示受學學處頌分二。一標經句。二解釋 二十二釋常尸羅性等頌分二。一標經句。二解釋分四如論 二十三釋軌則及命清凈頌分二。一標經句。二解釋分二。一明意趣。二解釋 二十四釋遠離苦樂二邊等頌分二。一標經句。二解釋 二十五釋不守根門不見功德等頌分二。一標經句。二解釋 二十六釋遠離三惡作等頌分二。一標經句。二解釋分二。一明離過。二依二時明得清凈二十七釋由三精進及五支不放逸故所學清凈殊勝頌分二。一標經句。二解釋分三。一明三精進。二略明不放逸。三別釋五支 二十八釋遠離二因學得清凈頌分二。一標經句 二解釋 二十九釋由四緣故學得清凈頌分二。一標經句。二解釋分二。一明具真威儀不現異相。二遠離求利資持身命 三十釋遠離綺言說等四種過故修學清凈頌分二。一標經句。二解釋分四如論 三十一釋不耽著利養及惡見故所修學清凈殊勝頌分二。一標經句。二解釋分二如論 三十二釋遠離惡見等二
【現代漢語翻譯】 現代漢語譯本 一、標示經句。 二、解釋，分為兩部分。 一、標示，二、解釋，分為三部分，如論中所述。 十八、解釋『起過三學頌』，分為兩部分。 一、標示經句。 二、解釋。 十九、解釋『受持戒相頌』，分為兩部分。 一、標示經句。 二、解釋，分為兩部分。 一、闡明意趣，二、分別解釋，分為四部分。 一、安住凈戒，二、守護律儀，三、軌則無犯，四、所行無犯。 二十、解釋『于諸小罪見大怖畏頌』，分為兩部分。 一、標示經句。 二、解釋。 二十一、解釋『顯示受學學處頌』，分為兩部分。 一、標示經句。 二、解釋。 二十二、解釋『常尸羅性等頌』，分為兩部分。 一、標示經句。 二、解釋，分為四部分，如論中所述。 二十三、解釋『軌則及命清凈頌』，分為兩部分。 一、標示經句。 二、解釋，分為兩部分。 一、闡明意趣，二、解釋。 二十四、解釋『遠離苦樂二邊等頌』，分為兩部分。 一、標示經句。 二、解釋。 二十五、解釋『不守根門不見功德等頌』，分為兩部分。 一、標示經句。 二、解釋。 二十六、解釋『遠離三惡作等頌』，分為兩部分。 一、標示經句。 二、解釋，分為兩部分。 一、闡明離過，二、依據二時闡明獲得清凈。 二十七、解釋『由三精進及五支不放逸故所學清凈殊勝頌』，分為兩部分。 一、標示經句。 二、解釋，分為三部分。 一、闡明三精進，二、簡略闡明不放逸，三、分別解釋五支。 二十八、解釋『遠離二因學得清凈頌』，分為兩部分。 一、標示經句。 二、解釋。 二十九、解釋『由四緣故學得清凈頌』，分為兩部分。 一、標示經句。 二、解釋，分為兩部分。 一、闡明具真威儀不現異相，二、遠離求利資持身命。 三十、解釋『遠離綺言說等四種過故修學清凈頌』，分為兩部分。 一、標示經句。 二、解釋，分為四部分，如論中所述。 三十一、解釋『不耽著利養及惡見故所修學清凈殊勝頌』，分為兩部分。 一、標示經句。 二、解釋，分為兩部分，如論中所述。 三十二、解釋『遠離惡見等二』
【English Translation】 English version 1. Marking the sutra verses. 2. Explanation, divided into two parts. 1. Marking, 2. Explanation, divided into three parts, as described in the treatise. 18. Explaining the 'Verses on Transgressing the Three Learnings', divided into two parts. 1. Marking the sutra verses. 2. Explanation. 19. Explaining the 'Verses on Receiving and Upholding Precepts', divided into two parts. 1. Marking the sutra verses. 2. Explanation, divided into two parts. 1. Clarifying the intention, 2. Separate explanations, divided into four parts. 1. Abiding in pure precepts, 2. Guarding the discipline, 3. No transgression of rules, 4. No transgression in conduct. 20. Explaining the 'Verses on Seeing Great Fear in Small Transgressions', divided into two parts. 1. Marking the sutra verses. 2. Explanation. 21. Explaining the 'Verses on Showing the Acceptance and Learning of Training Principles', divided into two parts. 1. Marking the sutra verses. 2. Explanation. 22. Explaining the 'Verses on Constant Morality Nature, etc.', divided into two parts. 1. Marking the sutra verses. 2. Explanation, divided into four parts, as described in the treatise. 23. Explaining the 'Verses on Rules and Pure Life', divided into two parts. 1. Marking the sutra verses. 2. Explanation, divided into two parts. 1. Clarifying the intention, 2. Explanation. 24. Explaining the 'Verses on Avoiding the Two Extremes of Suffering and Pleasure, etc.', divided into two parts. 1. Marking the sutra verses. 2. Explanation. 25. Explaining the 'Verses on Not Guarding the Sense Doors and Not Seeing Merits, etc.', divided into two parts. 1. Marking the sutra verses. 2. Explanation. 26. Explaining the 'Verses on Avoiding the Three Bad Actions, etc.', divided into two parts. 1. Marking the sutra verses. 2. Explanation, divided into two parts. 1. Clarifying the avoidance of faults, 2. Clarifying the attainment of purity based on the two times. 27. Explaining the 'Verses on the Purity and Excellence of Learning Due to the Three Efforts and the Five Branches of Non-negligence', divided into two parts. 1. Marking the sutra verses. 2. Explanation, divided into three parts. 1. Clarifying the three efforts, 2. Briefly clarifying non-negligence, 3. Separately explaining the five branches. 28. Explaining the 'Verses on Attaining Purity by Avoiding the Two Causes', divided into two parts. 1. Marking the sutra verses. 2. Explanation. 29. Explaining the 'Verses on Attaining Purity Due to the Four Conditions', divided into two parts. 1. Marking the sutra verses. 2. Explanation, divided into two parts. 1. Clarifying the possession of true dignity and not displaying strange appearances, 2. Avoiding seeking profit to support life. 30. Explaining the 'Verses on the Purity of Practice by Avoiding the Four Faults Such as Frivolous Speech', divided into two parts. 1. Marking the sutra verses. 2. Explanation, divided into four parts, as described in the treatise. 31. Explaining the 'Verses on the Purity and Excellence of Practice by Not Being Attached to Gains and Bad Views', divided into two parts. 1. Marking the sutra verses. 2. Explanation, divided into two parts, as described in the treatise. 32. Explaining 'Avoiding Bad Views, etc., two'
因故學得清凈頌分二。一標經句。二解釋分二如論 三十三釋遠離所治因親近能治因學得清凈頌分二。一標經句。二解釋分二如論 三十四釋除眾苦及煩惱因頌分二。一標經句。二解釋分二如論 三十五釋不耽著利養及惡見者勝利頌分二。一標經句。二解釋分二。一明因分二如論。二明果分四如論 三十六釋遠離求他過於自善生歡喜故學得清凈頌分二。一標經句。二解釋分二。一明不見他過勝利。二明常省己過勝利 三十七釋出離所犯等學得清凈頌分二。一標經句。二解釋分二勝利如論 三十八釋信圓滿及見大罪故學得清凈頌分二。一標經句。二解釋分二如論 三十九釋遠離自見故學得凈勝頌分二。一標經句。二解釋 四十釋具五法故增上心學方便殊勝頌分二。一標經句。二解釋分五如論 四十一釋遠離五蓋故能成七法增上心學轉得清凈分二。一標經句。二解釋分二。一明因。二明果分七如論 四十二釋由遠離八種虛妄分別故所修三學清凈頌分二。一標經句。二解釋分二。一明總義。二別釋分八如論 四十三釋斷除欲愛方便頌分二。一標經句。二解釋分二。一明所治過患。二明能治功德 四十四釋觀諸欲過患頌分二。一標經句。二解釋分三。一示八種過患。二示諸有智而不貪著。三解釋前八種諸欲過失分八如論 四十
【現代漢語翻譯】 現代漢語譯本： 第三十三，解釋『遠離所治因，親近能治因，學得清凈』頌，分為兩部分：一、標出經句。二、解釋，分為兩部分，如論中所述。 第三十四，解釋『去除眾苦及煩惱因』頌，分為兩部分：一、標出經句。二、解釋，分為兩部分，如論中所述。 第三十五，解釋『不耽著利養及惡見者勝利』頌，分為兩部分：一、標出經句。二、解釋，分為兩部分：一、闡明原因，分為兩部分，如論中所述。二、闡明結果，分為四部分，如論中所述。 第三十六，解釋『遠離求他人過失，對於自己的善行生歡喜，因此學得清凈』頌，分為兩部分：一、標出經句。二、解釋，分為兩部分：一、闡明不見他人過失的勝利。二、闡明經常反省自己過失的勝利。 第三十七，解釋『出離所犯等，學得清凈』頌，分為兩部分：一、標出經句。二、解釋，分為兩部分，勝利如論中所述。 第三十八，解釋『信圓滿及見大罪，因此學得清凈』頌，分為兩部分：一、標出經句。二、解釋，分為兩部分，如論中所述。 第三十九，解釋『遠離自見，因此學得凈勝』頌，分為兩部分：一、標出經句。二、解釋。 第四十，解釋『具五法，因此增上心學方便殊勝』頌，分為兩部分：一、標出經句。二、解釋，分為五部分，如論中所述。 第四十一，解釋『遠離五蓋，因此能成就七法，增上心學轉得清凈』，分為兩部分：一、標出經句。二、解釋，分為兩部分：一、闡明原因。二、闡明結果，分為七部分，如論中所述。 第四十二，解釋『由於遠離八種虛妄分別，因此所修三學清凈』頌，分為兩部分：一、標出經句。二、解釋，分為兩部分：一、闡明總義。二、分別解釋，分為八部分，如論中所述。 第四十三，解釋『斷除欲愛方便』頌，分為兩部分：一、標出經句。二、解釋，分為兩部分：一、闡明所要對治的過患。二、闡明能夠對治的功德。 第四十四，解釋『觀察諸欲過患』頌，分為兩部分：一、標出經句。二、解釋，分為三部分：一、揭示八種過患。二、揭示有智慧者不貪著。三、解釋前述八種諸欲的過失，分為八部分，如論中所述。
【English Translation】 English version: Thirty-third, explaining the verse 'By abandoning the causes of what is to be overcome and drawing near to the causes of what overcomes, one learns to be purified,' divided into two parts: 1. Identifying the verse. 2. Explanation, divided into two parts, as described in the treatise. Thirty-fourth, explaining the verse 'Removing the causes of all suffering and afflictions,' divided into two parts: 1. Identifying the verse. 2. Explanation, divided into two parts, as described in the treatise. Thirty-fifth, explaining the verse 'The victory of those who are not attached to gain and respect and evil views,' divided into two parts: 1. Identifying the verse. 2. Explanation, divided into two parts: 1. Explaining the cause, divided into two parts, as described in the treatise. 2. Explaining the result, divided into four parts, as described in the treatise. Thirty-sixth, explaining the verse 'By abandoning the seeking of faults in others and rejoicing in one's own good deeds, one learns to be purified,' divided into two parts: 1. Identifying the verse. 2. Explanation, divided into two parts: 1. Explaining the victory of not seeing faults in others. 2. Explaining the victory of constantly reflecting on one's own faults. Thirty-seventh, explaining the verse 'By emerging from transgressions, etc., one learns to be purified,' divided into two parts: 1. Identifying the verse. 2. Explanation, divided into two parts, the victory as described in the treatise. Thirty-eighth, explaining the verse 'By perfecting faith and seeing great faults, one learns to be purified,' divided into two parts: 1. Identifying the verse. 2. Explanation, divided into two parts, as described in the treatise. Thirty-ninth, explaining the verse 'By abandoning self-view, one learns to be purely victorious,' divided into two parts: 1. Identifying the verse. 2. Explanation. Fortieth, explaining the verse 'By possessing five qualities, the means for higher mind training are especially excellent,' divided into two parts: 1. Identifying the verse. 2. Explanation, divided into five parts, as described in the treatise. Forty-first, explaining 'By abandoning the five obscurations, one can accomplish the seven qualities, and the higher mind training becomes purified,' divided into two parts: 1. Identifying the verse. 2. Explanation, divided into two parts: 1. Explaining the cause. 2. Explaining the result, divided into seven parts, as described in the treatise. Forty-second, explaining the verse 'Because of abandoning the eight kinds of false discriminations, the three trainings that are practiced are purified,' divided into two parts: 1. Identifying the verse. 2. Explanation, divided into two parts: 1. Explaining the general meaning. 2. Explaining separately, divided into eight parts, as described in the treatise. Forty-third, explaining the verse 'Means for cutting off desire and attachment,' divided into two parts: 1. Identifying the verse. 2. Explanation, divided into two parts: 1. Explaining the faults to be overcome. 2. Explaining the qualities that can overcome. Forty-fourth, explaining the verse 'Observing the faults of desires,' divided into two parts: 1. Identifying the verse. 2. Explanation, divided into three parts: 1. Revealing the eight kinds of faults. 2. Revealing that the wise do not cling. 3. Explaining the aforementioned eight kinds of faults of desires, divided into eight parts, as described in the treatise.
五釋由了相等七種作意證二涅槃頌分二。一標經句。二解釋分二。一明總義。二別釋分七。一明瞭相作意。二明勝解作意。三明遠離作意。四明攝樂作意。五明觀察作意。六明加行究竟作意。七明加行究竟果作意。
第三釋建立體義伽他分三。一生起。二解釋。三總攝 二解釋分四十一。
一釋勸不作諸惡等頌分三。一標經句。二解釋經文分三 一明勸不作諸惡分二。一標。二釋分三。一明一切種不作分二。一問。二答。二明於一切因緣不作分二。一問。二答。三明一切處不作分二。一問。二答 二明由念正知遠離諸欲分三。一問。二略答。三廣解分三。一明斷事欲分二。一問。二答。二明斷煩惱欲分二。一問。二答分二。一依四念住。二依正知斷欲。三依遠離五蓋明念正知 三明引無義苦分四。一問。二答。三結。四明諸聖弟子而不親近 第三明略義分四。一標。二問。三答分二。一略釋分四。一略答。二列名。三釋分二。一明增上生。二明決定勝。四結。二廣解分二。一明增上滿。二明決定勝滿。第四總結。
二釋宣說諸欲是應說相等頌分三。一標經句。二解釋。三明略義 二解釋有三異釋 初釋分四。一明應說相等分三如論。二明他不應譏論分四如論。三明諸聖弟子非我我所我慢所動分四。
【現代漢語翻譯】 現代漢語譯本：五種解釋由了相等七種作意證得二種涅槃的頌文，分為兩部分。一是標明經句，二是解釋，又分為兩部分：一是闡明總的意義，二是分別解釋七種作意：一是明瞭相作意，二是勝解作意，三是遠離作意，四是攝樂作意，五是觀察作意，六是加行究竟作意，七是加行究竟果作意。
第三，解釋建立體義的伽陀，分為三部分：一是生起，二是解釋，三是總攝。解釋部分又分為四十一部分。
第一，解釋勸誡不要作諸惡等的頌文，分為三部分：一是標明經句，二是解釋經文，分為三部分：一是闡明勸誡不要作諸惡，分為兩部分：一是標明，二是解釋，分為三部分：一是闡明一切種類都不要作，分為兩部分：一問，一答。二是闡明在一切因緣下都不要作，分為兩部分：一問，一答。三是闡明在一切處所都不要作，分為兩部分：一問，一答。二是闡明由於念和正知而遠離諸欲，分為三部分：一問，二略答，三廣解，分為三部分：一是闡明斷除事欲，分為兩部分：一問，二答。二是闡明斷除煩惱欲，分為兩部分：一問，二答，分為兩部分：一是依靠四念住，二是依靠正知斷欲。三是依靠遠離五蓋來闡明念和正知。三是闡明引來無意義的痛苦，分為四部分：一問，二答，三總結，四是闡明諸聖弟子不親近這些。第三，闡明略義，分為四部分：一是標明，二是問，三是答，分為兩部分：一是略釋，分為四部分：一是略答，二是列名，三是解釋，分為兩部分：一是闡明增上生，二是闡明決定勝。四是總結。二是廣解，分為兩部分：一是闡明增上滿，二是闡明決定勝滿。第四，總結。
第二，解釋宣說諸欲是應說等的頌文，分為三部分：一是標明經句，二是解釋，三是闡明略義。解釋有三種不同的解釋。初釋分為四部分：一是闡明應說相等，分為三部分，如論中所述。二是闡明他人不應譏論，分為四部分，如論中所述。三是闡明諸聖弟子不為我、我所、我慢所動，分為四部分。
【English Translation】 English version: The five explanations of the seven types of attention (作意 zuòyì) – such as 'by means of' and 'equal to' – that prove the two Nirvanas are divided into two parts. The first is to mark the sutra verses, and the second is the explanation, which is further divided into two parts: the first is to clarify the general meaning, and the second is to separately explain the seven types of attention: the first is clear-appearance attention (明瞭相作意), the second is conviction attention (勝解作意), the third is detachment attention (遠離作意), the fourth is gathering-joy attention (攝樂作意), the fifth is observation attention (觀察作意), the sixth is practice-culmination attention (加行究竟作意), and the seventh is practice-culmination-fruit attention (加行究竟果作意).
Third, the explanation of the gatha (伽陀 gātu) that establishes the meaning of the entity is divided into three parts: the first is arising, the second is explanation, and the third is summary. The explanation part is further divided into forty-one parts.
First, the explanation of the verses that advise against committing evil, etc., is divided into three parts: the first is to mark the sutra verses, and the second is to explain the sutra text, which is divided into three parts: the first is to clarify the advice against committing evil, which is divided into two parts: the first is marking, and the second is explanation, which is divided into three parts: the first is to clarify that all kinds of evil should not be committed, which is divided into two parts: a question and an answer. The second is to clarify that evil should not be committed under all circumstances, which is divided into two parts: a question and an answer. The third is to clarify that evil should not be committed in all places, which is divided into two parts: a question and an answer. The second is to clarify the avoidance of desires through mindfulness (念 niàn) and correct knowledge (正知 zhèngzhī), which is divided into three parts: a question, a brief answer, and a detailed explanation, which is divided into three parts: the first is to clarify the cutting off of desire for things, which is divided into two parts: a question and an answer. The second is to clarify the cutting off of desire for afflictions, which is divided into two parts: a question and an answer, which is divided into two parts: the first is relying on the four foundations of mindfulness (四念住 sìniànzhù), and the second is relying on correct knowledge to cut off desire. The third is to clarify mindfulness and correct knowledge by relying on the avoidance of the five hindrances (五蓋 wǔgài). The third is to clarify the bringing about of meaningless suffering, which is divided into four parts: a question, an answer, a conclusion, and the clarification that the noble disciples do not associate with these. Third, the clarification of the brief meaning is divided into four parts: the first is marking, the second is a question, and the third is an answer, which is divided into two parts: the first is a brief explanation, which is divided into four parts: the first is a brief answer, the second is listing the names, and the third is explanation, which is divided into two parts: the first is to clarify higher rebirth (增上生 zēngshàngshēng), and the second is to clarify definite goodness (決定勝 juédìngshèng). The fourth is the conclusion. The second is a detailed explanation, which is divided into two parts: the first is to clarify the fulfillment of higher rebirth, and the second is to clarify the fulfillment of definite goodness. Fourth, the conclusion.
Second, the explanation of the verses that declare that desires are to be spoken of, etc., is divided into three parts: the first is to mark the sutra verses, the second is explanation, and the third is to clarify the brief meaning. There are three different explanations of the explanation. The first explanation is divided into four parts: the first is to clarify that things should be spoken of, etc., which is divided into three parts, as described in the treatise. The second is to clarify that others should not criticize, which is divided into four parts, as described in the treatise. The third is to clarify that the noble disciples are not moved by 'I', 'mine', or arrogance, which is divided into four parts.
一明無諍論相分四。一明無諍體。二徴。三答所以。四明三諍根。二明三不動。三明不動勝利分六。一正法久住利。二無諍論利。三立梵行利。四普燭利。五讚美利。六涅槃利。四總結。四明於五取蘊盡見苦時斷貪愛等故證阿羅漢無諍論分六。一釋斷名色等分二。一斷蘊。二斷慢。二釋煙寂靜。三釋無惱有三異釋如論。四釋無悕。五釋不見此彼天人世。六總結 第二異釋分三如論 第三異釋分三。一明諸欲是應說相有二異說如論。二明瞭欲等故他所譏論不應道理有二異說如論。三明斷見修煩惱故證初后沙門果等分四如論 第三明略義分二。一除天憍慢。二顯如來聖教大義 三釋治欲貪火頌分三 一標經句分二。一問。二答分二。一釋經文。二明略義 二釋經分七。一釋想顛倒分二。一問。二答分二。一因。二果。二釋遠離分二。一問。二答。三釋常定一境分二。一問。二答分二。一標。二釋分二。一依賢善定。二依自他身。四釋觀察于苦分二。一問。二答分二。一見因。二見果。五釋觀察無我分二。一問。二答。六釋多修厭離分二。一問。二答分三。一明所治。二明能治。三結。七釋修習無相等分四。一總標。二列名。三解釋分三。一明有學德失。二明無學功德。三明有學趣無學功德方便分二。一明因分三如論。二明
【現代漢語翻譯】 現代漢語譯本 一、闡明無諍論相，分為四部分：一、闡明無諍的本體；二、提問；三、回答原因；四、闡明三種諍論的根源。 二、闡明三種不動。 三、闡明不動的勝利，分為六部分：一、正法長久住世的利益；二、沒有諍論的利益；三、建立清凈梵行的利益；四、普遍照亮的利益；五、讚美的利益；六、涅槃的利益。 四、總結。 四、闡明對於五取蘊完全見到苦時，斷除貪愛等，因此證得阿羅漢的無諍論，分為六部分：一、解釋斷除名色等，分為兩部分：一、斷除蘊；二、斷除慢。二、解釋煙寂靜。三、解釋無惱，有三種不同的解釋，如論中所述。四、解釋無希求。五、解釋不見此彼天人世。六、總結。第二種不同的解釋，分為三部分，如論中所述。第三種不同的解釋，分為三部分：一、闡明諸欲是應當說的相狀，有兩種不同的說法，如論中所述。二、闡明了知諸欲等，因此他人所譏諷議論是不應道理的，有兩種不同的說法，如論中所述。三、闡明斷除見修煩惱，因此證得初果和後來的沙門果等，分為四部分，如論中所述。第三、闡明略義，分為兩部分：一、去除天人的驕慢；二、顯示如來聖教的偉大意義。三、解釋治療欲貪之火的偈頌，分為三部分：一、標出經句，分為兩部分：一、提問；二、回答，分為兩部分：一、解釋經文；二、闡明略義。二、解釋經文，分為七部分：一、解釋想顛倒，分為兩部分：一、提問；二、回答，分為兩部分：一、原因；二、結果。二、解釋遠離，分為兩部分：一、提問；二、回答。三、解釋常定一境，分為兩部分：一、提問；二、回答，分為兩部分：一、標示；二、解釋，分為兩部分：一、依靠賢善的禪定；二、依靠自身和他人的身體。四、解釋觀察于苦，分為兩部分：一、提問；二、回答，分為兩部分：一、見到原因；二、見到結果。五、解釋觀察無我，分為兩部分：一、提問；二、回答。六、解釋多修厭離，分為兩部分：一、提問；二、回答，分為三部分：一、闡明所要對治的；二、闡明能夠對治的；三、總結。七、解釋修習無相等，分為四部分：一、總標；二、列出名稱；三、解釋，分為三部分：一、闡明有學（Śaikṣa）的功德和過失；二、闡明無學（Arhat）的功德；三、闡明有學趨向無學的功德方便，分為兩部分：一、闡明原因，分為三部分，如論中所述；二、闡明結果。
【English Translation】 English version I. Explaining the characteristics of non-contention, divided into four parts: 1. Explaining the essence of non-contention; 2. Questioning; 3. Answering the reason; 4. Explaining the root of the three contentions. II. Explaining the three immovables. III. Explaining the victory of immovability, divided into six parts: 1. The benefit of the True Dharma (Dharma) abiding for a long time; 2. The benefit of no contention; 3. The benefit of establishing pure conduct (Brahmacarya); 4. The benefit of universal illumination; 5. The benefit of praise; 6. The benefit of Nirvana. IV. Conclusion. IV. Explaining that when one fully sees suffering in the five aggregates of clinging (Pañcakkhandha), one cuts off craving and so on, and thus attains the non-contention of an Arhat, divided into six parts: 1. Explaining the cutting off of name and form (Nāmarūpa), divided into two parts: 1. Cutting off the aggregates; 2. Cutting off pride. 2. Explaining the stillness of smoke. 3. Explaining no annoyance, with three different explanations, as described in the treatise. 4. Explaining no desire. 5. Explaining not seeing this, that, gods, humans, and the world. 6. Conclusion. The second different explanation, divided into three parts, as described in the treatise. The third different explanation, divided into three parts: 1. Explaining that desires are the characteristics that should be spoken of, with two different explanations, as described in the treatise. 2. Explaining that understanding desires and so on, therefore others' criticism and discussion are unreasonable, with two different explanations, as described in the treatise. 3. Explaining that cutting off views and afflictions, therefore attaining the first and subsequent fruits of a Śrāmaṇa, divided into four parts, as described in the treatise. III. Explaining the concise meaning, divided into two parts: 1. Removing the pride of gods; 2. Revealing the great meaning of the Tathāgata's (如來) holy teachings. III. Explaining the verses for treating the fire of desire and greed, divided into three parts: 1. Marking out the sutra verses, divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining the sutra text; 2. Explaining the concise meaning. II. Explaining the sutra, divided into seven parts: 1. Explaining the perversion of perception, divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Cause; 2. Effect. 2. Explaining detachment, divided into two parts: 1. Question; 2. Answer. 3. Explaining constant, fixed, one object, divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Indication; 2. Explanation, divided into two parts: 1. Relying on virtuous samādhi; 2. Relying on one's own and others' bodies. 4. Explaining contemplating suffering, divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Seeing the cause; 2. Seeing the effect. 5. Explaining contemplating no-self, divided into two parts: 1. Question; 2. Answer. 6. Explaining cultivating revulsion extensively, divided into two parts: 1. Question; 2. Answer, divided into three parts: 1. Explaining what is to be treated; 2. Explaining what is able to treat; 3. Conclusion. 7. Explaining cultivating no-sign, divided into four parts: 1. General indication; 2. Listing the names; 3. Explanation, divided into three parts: 1. Explaining the merits and faults of a Śaikṣa (有學); 2. Explaining the merits of an Arhat (無學); 3. Explaining the means for a Śaikṣa to approach the merits of an Arhat, divided into two parts: 1. Explaining the cause, divided into three parts, as described in the treatise; 2. Explaining the effect.
果德分三。一斷我慢德。二斷隨眠德。三究竟德。四總結 第三明略義分二。一略分三。一標。二釋。三結。二廣分三。一明貪慾生相分三。一問。二略答。三列名。二明貪慾寂靜相分三。一問。二略答。三列名分五如論。三明寂靜相分四。一問。二略答。三列名。四別釋分二。一明現行寂靜。二明隨眠寂靜。
四釋斷下分結等三種要義頌分三。一標經句分三。一問。二答。三結。二釋經文。三明略義 二釋經文分二。一釋問詞。二釋答詞。初文分二。一明請主。二釋問詞。二釋答詞分二 一明答初問詞分二。一釋下分結分二。一明依身輕安。二依心善解脫。二釋上分結分三。一依無作。二依繫念。三依不動 二釋答第二問詞分二。一明因分二。一依了法。二依修習無尋定。二明果分三。一憤。二愛三惛沈過解脫 第三明略義分二。一總標。二解釋分二異門 初門分二。一明問意分二。一標。二釋分三如論。二明答意分二。一標。二釋分五。一答五下分分結斷非方便。二答上分結斷方便非斷。三答斷方便分四。一標。二列名。三釋。四結。四答善斷分三。一標。二列名。三釋分三如論。五總結 第二異門分二。一明問意。二釋腰舟分四。一明正義。二引經。三明未得。四釋腰舟名分二。一問。二答。
五
【現代漢語翻譯】 現代漢語譯本： 果德分為三類：一、斷除我慢的功德；二、斷除隨眠（煩惱的潛在狀態）的功德；三、究竟（最終）的功德；四、總結。 第三部分闡明略義，分為兩部分：一、略分，分為三部分：一、標示；二、解釋；三、總結。二、廣分，分為三部分：一、闡明貪慾生起之相，分為三部分：一、提問；二、簡略回答；三、列舉名稱。二、闡明貪慾寂靜之相，分為三部分：一、提問；二、簡略回答；三、列舉名稱，分為五部分，如論中所述。三、闡明寂靜之相，分為四部分：一、提問；二、簡略回答；三、列舉名稱；四、分別解釋，分為兩部分：一、闡明現行（當下）的寂靜；二、闡明隨眠（潛在）的寂靜。 第四部分解釋斷除下分結（導致輪迴的較低層次的束縛）等三種要義的偈頌，分為三部分：一、標示經句，分為三部分：一、提問；二、回答；三、總結。二、解釋經文。三、闡明略義。第二部分解釋經文，分為兩部分：一、解釋問詞；二、解釋答詞。第一部分解釋問詞，分為兩部分：一、闡明請問的主體；二、解釋問詞。第二部分解釋答詞，分為兩部分：一、闡明回答第一個問詞，分為兩部分：一、解釋下分結，分為兩部分：一、依身（身體）輕安；二、依心（內心）善解脫。二、解釋上分結（導致輪迴的較高層次的束縛），分為三部分：一、依無作（不造作）；二、依繫念（持續的專注）；三、依不動（不為所動）。二、解釋回答第二個問詞，分為兩部分：一、闡明因（原因），分為兩部分：一、依了法（理解佛法）；二、依修習無尋定（無尋三摩地）。二、闡明果（結果），分為三部分：一、憤（憤怒）；二、愛（貪愛）；三、惛沈過解脫（昏沉和過度解脫）。 第三部分闡明略義，分為兩部分：一、總標；二、解釋，分為兩種不同的方式。第一種方式，分為兩部分：一、闡明提問的意圖，分為兩部分：一、標示；二、解釋，分為三部分，如論中所述。二、闡明回答的意圖，分為兩部分：一、標示；二、解釋，分為五部分：一、回答斷除五下分結並非易事；二、回答斷除上分結是方便而非斷除；三、回答斷除的方便，分為四部分：一、標示；二、列舉名稱；三、解釋；四、總結。四、回答善斷，分為三部分：一、標示；二、列舉名稱；三、解釋，分為三部分，如論中所述。五、總結。第二種不同的方式，分為兩部分：一、闡明提問的意圖；二、解釋腰舟（比喻），分為四部分：一、闡明正義；二、引用經文；三、闡明未得（尚未獲得）；四、解釋腰舟的名稱，分為兩部分：一、提問；二、回答。 五
【English Translation】 English version: The merits of the fruit are threefold: 1. The merit of abandoning pride; 2. The merit of abandoning latent defilements (Sui Mian); 3. The ultimate merit (Jiu Jing); 4. Conclusion. The third section elucidates the concise meaning, divided into two parts: 1. Concise division, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion. 2. Extensive division, divided into three parts: 1. Elucidating the characteristics of the arising of greed, divided into three parts: 1. Question; 2. Brief answer; 3. Listing names. 2. Elucidating the characteristics of the quiescence of greed, divided into three parts: 1. Question; 2. Brief answer; 3. Listing names, divided into five parts, as described in the treatise. 3. Elucidating the characteristics of quiescence, divided into four parts: 1. Question; 2. Brief answer; 3. Listing names; 4. Separate explanation, divided into two parts: 1. Elucidating the present (current) quiescence; 2. Elucidating the latent (potential) quiescence. The fourth section explains the verses on the three essential meanings of abandoning the lower fetters (Xia Fen Jie - bonds that lead to lower realms of rebirth), etc., divided into three parts: 1. Indicating the sutra verses, divided into three parts: 1. Question; 2. Answer; 3. Conclusion. 2. Explaining the sutra text. 3. Elucidating the concise meaning. The second part explains the sutra text, divided into two parts: 1. Explaining the question words; 2. Explaining the answer words. The first part explains the question words, divided into two parts: 1. Elucidating the subject of the question; 2. Explaining the question words. The second part explains the answer words, divided into two parts: 1. Elucidating the answer to the first question, divided into two parts: 1. Explaining the lower fetters, divided into two parts: 1. Relying on physical ease (Yi Shen Qing An); 2. Relying on mental liberation (Yi Xin Shan Jie Tuo). 2. Explaining the higher fetters (Shang Fen Jie - bonds that lead to higher realms of rebirth), divided into three parts: 1. Relying on non-action (Yi Wu Zuo); 2. Relying on sustained mindfulness (Yi Xi Nian); 3. Relying on immovability (Yi Bu Dong). 2. Explaining the answer to the second question, divided into two parts: 1. Elucidating the cause, divided into two parts: 1. Relying on understanding the Dharma (Yi Liao Fa); 2. Relying on the practice of non-seeking concentration (Yi Xiu Xi Wu Xun Ding). 2. Elucidating the result, divided into three parts: 1. Anger (Fen); 2. Attachment (Ai); 3. Lethargy and excessive liberation (Hun Chen Guo Jie Tuo). The third section elucidates the concise meaning, divided into two parts: 1. General indication; 2. Explanation, divided into two different approaches. The first approach, divided into two parts: 1. Elucidating the intention of the question, divided into two parts: 1. Indication; 2. Explanation, divided into three parts, as described in the treatise. 2. Elucidating the intention of the answer, divided into two parts: 1. Indication; 2. Explanation, divided into five parts: 1. Answering that abandoning the five lower fetters is not easy; 2. Answering that abandoning the higher fetters is a means rather than an end; 3. Answering the means of abandonment, divided into four parts: 1. Indication; 2. Listing names; 3. Explanation; 4. Conclusion. 4. Answering skillful abandonment, divided into three parts: 1. Indication; 2. Listing names; 3. Explanation, divided into three parts, as described in the treatise. 5. Conclusion. The second different approach, divided into two parts: 1. Elucidating the intention of the question; 2. Explaining the 'waist boat' (Yao Zhou - metaphor), divided into four parts: 1. Elucidating the correct meaning; 2. Quoting the sutras; 3. Elucidating 'not yet attained' (Wei De); 4. Explaining the name 'waist boat', divided into two parts: 1. Question; 2. Answer. 5
釋惡說法律中師及弟子皆有衰損善說法律中皆具吉祥證苦邊際頌分四。一標經句。二釋經文。三明略義。四釋讚詞 初文分三。一標問詞。二標答詞。三標讚詞 二釋經文分二。一釋問詞分八。一明世間義。二明意趣。三明苦樂世間。四明苦有情多少差別。五明有樂有情過患分三。一現在怖。二未來怖。三身垢怖。六明有苦有情過患。七總結。八明無女所詮事。二釋答詞分二。一總標。二別釋分三。一明外法過失分三如論。二明內法功德。三明總結 第三明略義分三。一標。二釋分二。一明惡說過。二明善說德。三結 第四釋讚詞分三。一總標。二解釋分二異門。初門分二。一列四德名。二釋四德分四如論。第二異門義分二。一標。二釋分三。一明難見。二明成大義。三明無眾罪。三總結。
六釋顯佛能命四類速得清凈等頌分三 一標經句分二。一標問詞分二。一問出道。二問不懼死。二標答詞分二。一標答初問。二標答后問 二解釋經文分二。一釋問詞分二。一明勝類。二明釋義。二釋答詞分二。一明總義分三。一顯世尊獨為真獎導者分二。一標。二釋。二顯佛宣說出離一切眾苦八聖支道。三顯示是真說者。二釋經句分二。一釋因句分九。一明具戒分二。一問。二答。二明具慧分二。一問。二答分二。一標。
【現代漢語翻譯】 現代漢語譯本： 《釋惡說法律中師及弟子皆有衰損善說法律中皆具吉祥證苦邊際頌》分為四個部分：一、標示經句；二、解釋經文；三、闡明簡略含義；四、解釋讚詞。 第一部分（標示經句）分為三點：一、標示問詞；二、標示答詞；三、標示讚詞。 第二部分（解釋經文）分為兩點：一、解釋問詞，又分為八個方面：一、闡明世間之義；二、闡明意趣；三、闡明苦樂世間；四、闡明苦有情多少的差別；五、闡明有樂有情的過患，分為三點：一、現在的怖畏；二、未來的怖畏；三、身體的垢染怖畏；六、闡明有苦有情的過患；七、總結；八、闡明無女所詮之事。二、解釋答詞，分為兩點：一、總標；二、分別解釋，分為三點：一、闡明外法的過失（如論中所述）；二、闡明內法的功德；三、闡明總結。 第三部分（闡明簡略含義）分為三點：一、標示；二、解釋，分為兩點：一、闡明惡說的過失；二、闡明善說的功德；三、總結。 第四部分（解釋讚詞）分為三點：一、總標；二、解釋，分為兩種不同的角度。第一種角度分為兩點：一、列出四種功德的名稱；二、解釋四種功德（如論中所述）。第二種角度的含義分為兩點：一、標示；二、解釋，分為三點：一、闡明難以見到；二、闡明成就大利益；三、闡明沒有眾多罪過；三、總結。
《六釋顯佛能命四類速得清凈等頌》分為三個部分：一、標示經句，分為兩點：一、標示問詞，分為兩點：一、問出道；二、問不懼怕死亡。二、標示答詞，分為兩點：一、標示回答第一個問題；二、標示回答第二個問題。 第二部分（解釋經文）分為兩點：一、解釋問詞，分為兩點：一、闡明殊勝的類別；二、闡明解釋含義。二、解釋答詞，分為兩點：一、闡明總的含義，分為三點：一、顯示世尊（Buddha）獨自是真正的引導者，分為兩點：一、標示；二、解釋。二、顯示佛（Buddha）宣說出離一切眾苦的八聖支道。三、顯示是真正的說法者。二、解釋經句，分為兩點：一、解釋因句，分為九點：一、闡明具戒，分為兩點：一、問；二、答。二、闡明具慧，分為兩點：一、問；二、答，分為兩點：一、標示。
【English Translation】 English version: The 'Explanation of the Verse on the Teacher and Disciples Declining in the Law of Evil Teaching, and All Being Auspicious in the Law of Good Teaching, Proving the Limit of Suffering' is divided into four parts: 1. Indicating the Sutra Verses; 2. Explaining the Sutra Text; 3. Clarifying the Concise Meaning; 4. Explaining the Praises. The first part (Indicating the Sutra Verses) is divided into three points: 1. Indicating the Question Words; 2. Indicating the Answer Words; 3. Indicating the Praise Words. The second part (Explaining the Sutra Text) is divided into two points: 1. Explaining the Question Words, which is further divided into eight aspects: 1. Clarifying the Meaning of the World; 2. Clarifying the Intent; 3. Clarifying the World of Suffering and Happiness; 4. Clarifying the Differences in the Amount of Sentient Beings Suffering; 5. Clarifying the Faults of Sentient Beings with Happiness, divided into three points: 1. Present Fear; 2. Future Fear; 3. Fear of Bodily Impurities; 6. Clarifying the Faults of Sentient Beings with Suffering; 7. Summary; 8. Clarifying the Matters Explained Without Women. 2. Explaining the Answer Words, divided into two points: 1. General Indication; 2. Separate Explanation, divided into three points: 1. Clarifying the Faults of External Dharmas (as stated in the treatise); 2. Clarifying the Merits of Internal Dharmas; 3. Clarifying the Summary. The third part (Clarifying the Concise Meaning) is divided into three points: 1. Indication; 2. Explanation, divided into two points: 1. Clarifying the Faults of Evil Teaching; 2. Clarifying the Virtues of Good Teaching; 3. Conclusion. The fourth part (Explaining the Praise Words) is divided into three points: 1. General Indication; 2. Explanation, divided into two different perspectives. The first perspective is divided into two points: 1. Listing the Names of the Four Virtues; 2. Explaining the Four Virtues (as stated in the treatise). The meaning of the second perspective is divided into two points: 1. Indication; 2. Explanation, divided into three points: 1. Clarifying that it is Difficult to See; 2. Clarifying the Accomplishment of Great Benefit; 3. Clarifying that there are No Many Sins; 3. Conclusion.
The 'Explanation of the Verse on the Buddha (世尊) Being Able to Quickly Purify the Four Categories' is divided into three parts: 1. Indicating the Sutra Verses, divided into two points: 1. Indicating the Question Words, divided into two points: 1. Asking about the Path; 2. Asking about Not Fearing Death. 2. Indicating the Answer Words, divided into two points: 1. Indicating the Answer to the First Question; 2. Indicating the Answer to the Second Question. The second part (Explaining the Sutra Text) is divided into two points: 1. Explaining the Question Words, divided into two points: 1. Clarifying the Superior Category; 2. Clarifying the Explanation of Meaning. 2. Explaining the Answer Words, divided into two points: 1. Clarifying the General Meaning, divided into three points: 1. Showing that the World Honored One (世尊) Alone is the True Guide, divided into two points: 1. Indication; 2. Explanation. 2. Showing that the Buddha (佛) Proclaims the Eight Noble Branches of the Path to Escape All Suffering. 3. Showing that He is the True Speaker. 2. Explaining the Sutra Verses, divided into two points: 1. Explaining the Cause Clause, divided into nine points: 1. Clarifying Having Precepts, divided into two points: 1. Question; 2. Answer. 2. Clarifying Having Wisdom, divided into two points: 1. Question; 2. Answer, divided into two points: 1. Indication.
二釋。三明自熏修分二。一問。二答分二。一依六度。二依諸行。四明具定分二。一問。二答。五明具念分二。一問。二答。六明具正直分二。一問。二答。七明永斷一切愁憂分二。一問。二答。八明正念分二。一問。二答。九明心解脫分二。一問。二答分三。一標。二釋。三引經。二釋果句分二。一明為四種勝類依聖教者能開出離道。二明住三學者不懼當來生老病死 第三明略義分三。一標。二釋分三。一顯如來能凈四姓。二顯如來聖教是無畏路。三顯如來是無上師。三結。
七釋顯示恭敬利養二種因緣頌分三 一標經句分二。一標問詞分二。一問恭敬因。二問利養因。二標答詞分二。一答恭敬因。二答利養因 二解釋經文分四。一明持戒檀名分二。一問。二答分三。一明持戒。二明檀名。三明恭敬。二明佈施具珍財分二。一問。二答分二。一明因。二明果。三明諦實得美稱分二。一問。二答分二。一明因。二明果。四明惠舍攝親友分二。一問。二答分二。一明因。二明果 第三明略義分三。一標。二釋分二。一略答。二廣解分二。一明恭敬因緣。二明利養因緣分二。一標。二釋。三結。
八釋顯示現法及后法中所有因及苦樂於無餘依涅槃界中永滅頌分三 一標經句分二。一標問詞分三如論。二標答詞
【現代漢語翻譯】 二、釋義。三、闡明自熏修，分為兩部分：一、提問。二、回答，分為兩部分：一、依據六度（paramita，六種波羅蜜），二、依據諸行（practices，各種修行）。四、闡明具足禪定，分為兩部分：一、提問。二、回答。五、闡明具足正念，分為兩部分：一、提問。二、回答。六、闡明具足正直，分為兩部分：一、提問。二、回答。七、闡明永遠斷除一切愁憂，分為兩部分：一、提問。二、回答。八、闡明正念，分為兩部分：一、提問。二、回答。九、闡明心解脫，分為兩部分：一、提問。二、回答，分為三部分：一、標示。二、解釋。三、引用經典。二、解釋果句，分為兩部分：一、闡明作為四種殊勝者，依靠聖教（holy teachings），能夠開闢出離之道。二、闡明安住於三學（threefold learning）者，不懼怕將來的生老病死。第三、闡明略義，分為三部分：一、標示。二、解釋，分為三部分：一、顯示如來能夠凈化四姓（four castes）。二、顯示如來聖教是無畏之路。三、顯示如來是無上師。三、總結。
七、解釋顯示恭敬利養兩種因緣的偈頌，分為三部分：一、標示經句，分為兩部分：一、標示問詞，分為兩部分：一、詢問恭敬的因。二、詢問利養的因。二、標示答詞，分為兩部分：一、回答恭敬的因。二、回答利養的因。二、解釋經文，分為四部分：一、闡明持戒的功德，名為檀（dana，佈施），分為兩部分：一、提問。二、回答，分為三部分：一、闡明持戒。二、闡明檀的意義。三、闡明恭敬。二、闡明佈施具備珍貴財物，分為兩部分：一、提問。二、回答，分為兩部分：一、闡明因。二、闡明果。三、闡明真實能夠得到美名，分為兩部分：一、提問。二、回答，分為兩部分：一、闡明因。二、闡明果。四、闡明惠施能夠攝受親友，分為兩部分：一、提問。二、回答，分為兩部分：一、闡明因。二、闡明果。第三、闡明略義，分為三部分：一、標示。二、解釋，分為兩部分：一、簡略回答。二、詳細解釋，分為兩部分：一、闡明恭敬的因緣。二、闡明利養的因緣，分為兩部分：一、標示。二、解釋。三、總結。
八、解釋顯示現法以及后法中所有因以及苦樂，于無餘依涅槃界（nirvana realm）中永遠滅除的偈頌，分為三部分：一、標示經句，分為兩部分：一、標示問詞，分為三部分，如論中所述。二、標示答詞
【English Translation】 Two, Explanation. Three, Clarifying Self-Cultivation, divided into two parts: One, Question. Two, Answer, divided into two parts: One, Based on the Six Perfections (paramita, six kinds of perfections). Two, Based on Various Practices (practices, various practices). Four, Clarifying the Possession of Samadhi, divided into two parts: One, Question. Two, Answer. Five, Clarifying the Possession of Mindfulness, divided into two parts: One, Question. Two, Answer. Six, Clarifying the Possession of Uprightness, divided into two parts: One, Question. Two, Answer. Seven, Clarifying the Eternal Severance of All Sorrows and Worries, divided into two parts: One, Question. Two, Answer. Eight, Clarifying Mindfulness, divided into two parts: One, Question. Two, Answer. Nine, Clarifying the Liberation of Mind, divided into two parts: One, Question. Two, Answer, divided into three parts: One, Indication. Two, Explanation. Three, Citing Scriptures. Two, Explaining the Result Sentence, divided into two parts: One, Clarifying that as Four Kinds of Superior Beings, Relying on the Holy Teachings, One Can Open the Path of Liberation. Two, Clarifying that Those Who Abide in the Threefold Learning are Not Afraid of Future Birth, Old Age, Sickness, and Death. Three, Clarifying the Brief Meaning, divided into three parts: One, Indication. Two, Explanation, divided into three parts: One, Showing that the Tathagata Can Purify the Four Castes. Two, Showing that the Tathagata's Holy Teachings are a Path of Fearlessness. Three, Showing that the Tathagata is the Supreme Teacher. Three, Conclusion.
Seven, Explaining the Verse Showing the Two Kinds of Causes and Conditions of Respect and Benefit, divided into three parts: One, Indicating the Scriptural Sentence, divided into two parts: One, Indicating the Question Words, divided into two parts: One, Asking about the Cause of Respect. Two, Asking about the Cause of Benefit. Two, Indicating the Answer Words, divided into two parts: One, Answering the Cause of Respect. Two, Answering the Cause of Benefit. Two, Explaining the Sutra Text, divided into four parts: One, Clarifying the Merit of Upholding Precepts, Named Dana (dana, giving), divided into two parts: One, Question. Two, Answer, divided into three parts: One, Clarifying Upholding Precepts. Two, Clarifying the Meaning of Dana. Three, Clarifying Respect. Two, Clarifying Giving Possessing Precious Wealth, divided into two parts: One, Question. Two, Answer, divided into two parts: One, Clarifying the Cause. Two, Clarifying the Result. Three, Clarifying that Truthfulness Can Obtain a Good Name, divided into two parts: One, Question. Two, Answer, divided into two parts: One, Clarifying the Cause. Two, Clarifying the Result. Four, Clarifying that Generosity Can Embrace Relatives and Friends, divided into two parts: One, Question. Two, Answer, divided into two parts: One, Clarifying the Cause. Two, Clarifying the Result. Three, Clarifying the Brief Meaning, divided into three parts: One, Indication. Two, Explanation, divided into two parts: One, Briefly Answering. Two, Explaining in Detail, divided into two parts: One, Clarifying the Causes and Conditions of Respect. Two, Clarifying the Causes and Conditions of Benefit, divided into two parts: One, Indication. Two, Explanation. Three, Conclusion.
Eight, Explaining the Verse Showing All Causes and Suffering and Happiness in the Present Life and the Afterlife, Eternally Extinguished in the Nirvana Realm (nirvana realm) Without Remainder, divided into three parts: One, Indicating the Scriptural Sentence, divided into two parts: One, Indicating the Question Words, divided into three parts, as stated in the treatise. Two, Indicating the Answer Words.
分二。一明因。二明果分三如論 二合釋問答經句分五。一明泉義分四。一問。二答。三徴。四答所以分二。一立喻分二。一依水生。二依陸生。二法合分二。一依六觸。二依貪愛明泉義。二明逕義分四。一問。二略答分三。一標。二列名。三釋意趣。三明苦樂分二。一問。二答分二。一依現法明苦樂分二。一因。二果。二依后法明苦樂分二。一因。二果。四明永滅分三。一問。二略答。三別釋分三。一依異生明無永滅。二依有學明少分滅。三依無學明全分滅分二。一依無餘依不現行。二依有餘依現行。五總結 三明略義分三。一標。二釋。三結。
九釋顯示異生先已離欲后證現觀清凈次第等頌分三 一標經句分二。一標問詞分四。一問度欲流。二問超色等海。三問舍苦。四問得清凈。二標答詞分四如論 二合釋問答經句分四。一明正信分三。一問。二答分三。一明信因。二明信用。三明信果。三結 二明無邊分三。一問。二答分二。一明因。二明果相。三結。三明精進分三。一問。二答分二。一依見跡明精進。二依了知明精進。三結。四明智慧分三。一問。二答分二。一明因。二明果。三結 三明略義分三。一標。二釋分二。一依異生信不逸明得清凈。二依有學道智明得清凈。三結。
十釋顯示究竟道
【現代漢語翻譯】 現代漢語譯本 分為二部分。第一部分闡明原因，第二部分闡明結果，分為三部分，如論所述。二、結合解釋問答經句，分為五部分。第一部分闡明泉的意義，分為四部分。一、提問。二、回答。三、追問。四、回答原因，分為二部分。一、建立比喻，分為二部分。一、依靠水而生。二、依靠陸地而生。二、法理結合，分為二部分。一、依靠六觸（指眼、耳、鼻、舌、身、意六種感覺器官與外境接觸產生的感受）。二、依靠貪愛闡明泉的意義。第二部分闡明路徑的意義，分為四部分。一、提問。二、簡略回答，分為三部分。一、標示。二、列舉名稱。三、解釋意趣。第三部分闡明苦與樂，分為二部分。一、提問。二、回答，分為二部分。一、依靠現世法闡明苦與樂，分為二部分。一、原因。二、結果。二、依靠來世法闡明苦與樂，分為二部分。一、原因。二、結果。第四部分闡明永遠滅除，分為三部分。一、提問。二、簡略回答。三、分別解釋，分為三部分。一、依靠凡夫闡明沒有永遠滅除。二、依靠有學（指已入聖道但尚未證得阿羅漢果位的人）闡明少部分滅除。三、依靠無學（指已證得阿羅漢果位的人）闡明全部分滅除，分為二部分。一、依靠無餘依（指已入涅槃，不再有任何煩惱殘餘）不現行。二、依靠有餘依（指雖已證得阿羅漢果位，但仍有色身存在）現行。第五部分總結。第三部分闡明簡略的意義，分為三部分。一、標示。二、解釋。三、總結。 九、解釋顯示凡夫先已離欲后證得現觀清凈次第等的頌文，分為三部分。第一部分標示經句，分為二部分。第一部分標示問詞，分為四部分。一、詢問如何度過欲流（指對感官享樂的強烈慾望）。二、詢問如何超越色等海（指對色、聲、香、味、觸等外境的執著）。三、詢問如何捨棄痛苦。四、詢問如何獲得清凈。第二部分標示答詞，分為四部分，如論所述。第二部分結合解釋問答經句，分為四部分。第一部分闡明正信，分為三部分。一、提問。二、回答，分為三部分。一、闡明信的原因。二、闡明信的作用。三、闡明信的結果。三、總結。第二部分闡明無邊，分為三部分。一、提問。二、回答，分為二部分。一、闡明原因。二、闡明結果的相狀。三、總結。第三部分闡明精進，分為三部分。一、提問。二、回答，分為二部分。一、依靠見跡（指通過觀察修行所留下的痕跡）闡明精進。二、依靠了知（指通過透徹的理解）闡明精進。三、總結。第四部分闡明智慧，分為三部分。一、提問。二、回答，分為二部分。一、闡明原因。二、闡明結果。三、總結。第三部分闡明簡略的意義，分為三部分。一、標示。二、解釋，分為二部分。一、依靠凡夫的信心和不放逸闡明獲得清凈。二、依靠有學之道的智慧闡明獲得清凈。三、總結。 十、解釋顯示究竟道
【English Translation】 English version Divided into two parts. The first part clarifies the cause, and the second part clarifies the result, divided into three parts, as stated in the treatise. Two, combining and explaining the question-and-answer sutra sentences, divided into five parts. The first part clarifies the meaning of the spring, divided into four parts. One, question. Two, answer. Three, inquiry. Four, answer the reason, divided into two parts. One, establish a metaphor, divided into two parts. One, depending on water to live. Two, depending on land to live. Two, the combination of Dharma, divided into two parts. One, relying on the six senses (referring to the feelings produced by the contact between the six sense organs of eyes, ears, nose, tongue, body, and mind and the external environment). Two, relying on greed and love to clarify the meaning of the spring. The second part clarifies the meaning of the path, divided into four parts. One, question. Two, brief answer, divided into three parts. One, indication. Two, list the names. Three, explain the meaning. The third part clarifies suffering and happiness, divided into two parts. One, question. Two, answer, divided into two parts. One, relying on the present Dharma to clarify suffering and happiness, divided into two parts. One, cause. Two, result. Two, relying on the future Dharma to clarify suffering and happiness, divided into two parts. One, cause. Two, result. The fourth part clarifies eternal extinction, divided into three parts. One, question. Two, brief answer. Three, explain separately, divided into three parts. One, relying on ordinary beings to clarify that there is no eternal extinction. Two, relying on those who are still learning (referring to those who have entered the holy path but have not yet attained the Arhat fruit) to clarify that a small part is extinguished. Three, relying on those who have nothing more to learn (referring to those who have attained the Arhat fruit) to clarify that all parts are extinguished, divided into two parts. One, relying on no remainder (referring to those who have entered Nirvana and no longer have any remaining afflictions) not manifesting. Two, relying on remainder (referring to those who have attained the Arhat fruit but still have a physical body) manifesting. The fifth part summarizes. The third part clarifies the brief meaning, divided into three parts. One, indication. Two, explanation. Three, summary. Nine, explaining and showing the verses of the sequence of ordinary beings first leaving desire and then attaining direct perception of purity, divided into three parts. The first part indicates the sutra sentences, divided into two parts. The first part indicates the question words, divided into four parts. One, asking how to cross the stream of desire (referring to the strong desire for sensual pleasures). Two, asking how to transcend the sea of form, etc. (referring to the attachment to external environments such as form, sound, smell, taste, and touch). Three, asking how to abandon suffering. Four, asking how to obtain purity. The second part indicates the answer words, divided into four parts, as stated in the treatise. The second part combines and explains the question-and-answer sutra sentences, divided into four parts. The first part clarifies right faith, divided into three parts. One, question. Two, answer, divided into three parts. One, clarifying the cause of faith. Two, clarifying the function of faith. Three, clarifying the result of faith. Three, summary. The second part clarifies the boundless, divided into three parts. One, question. Two, answer, divided into two parts. One, clarifying the cause. Two, clarifying the appearance of the result. Three, summary. The third part clarifies diligence, divided into three parts. One, question. Two, answer, divided into two parts. One, relying on seeing traces (referring to clarifying diligence by observing the traces left by practice). Two, relying on knowing (referring to clarifying diligence through thorough understanding). Three, summary. The fourth part clarifies wisdom, divided into three parts. One, question. Two, answer, divided into two parts. One, clarifying the cause. Two, clarifying the result. Three, summary. The third part clarifies the brief meaning, divided into three parts. One, indication. Two, explanation, divided into two parts. One, relying on the faith and non-negligence of ordinary beings to clarify obtaining purity. Two, relying on the wisdom of the path of those who are still learning to clarify obtaining purity. Three, summary. Ten, Explaining and showing the ultimate path
及第一住道頌分三 一總標經句分二。一標問詞分二。一問究竟道。二問第一住道。二標答詞分二。一答究竟道。二答第一住道 二解釋經文分二。一釋問詞分二。一明暴流分三。一問。二略答。三列釋。二明無攀無住分五。一問。二略答。三徴。四答所以分二異門。初依隨眠二依想受。五明意趣。二釋答詞分二。一明答初問詞分六。一明尸羅圓滿分二。一問。二答。二明具慧分二。一問。二答。三明善安定分二。一問。二答分二。一依四靜慮。二依有頂定。四明內思惟分二。一問。二答。五明繫念分二。一問。二答。六明能度分二。一問。二答。二明答第二問詞分三。一明欲想離染分二。一問。二答。二明超色界結分二。一問。二答。三明無攀無住分二。一問。二答分二。一明正義。二答難 第三明略義分三。一標。二釋。三結。
十一釋顯示三位等頌分三 一總標經句分二。一標問詞分四。一問在家位。二問出家位。三問遠離位過。四立喻。二標答詞分三。一明因。二答分三。一答在家位過。二答出家位過。三答遠離過。三明解脫處勝利分二。一因。二果 二解釋經句分二。一釋問詞分四。一明貪恚分二。一問。二答分二。一明貪。二明恚相。二明欣戚分二。一問二答分二。一明戚相。二明欣相分二。一因
【現代漢語翻譯】 現代漢語譯本： 及第一住道頌分三：一、總標經句分二：1. 標問詞分二：(1) 問究竟道。(2) 問第一住道。2. 標答詞分二：(1) 答究竟道。(2) 答第一住道。二、解釋經文分二：1. 釋問詞分二：(1) 明暴流分三：一問。二略答。三列釋。(2) 明無攀無住分五：一問。二略答。三徴。四答所以分二異門：初依隨眠，二依想受。五明意趣。2. 釋答詞分二：(1) 明答初問詞分六：1. 明尸羅（戒律）圓滿分二：一問。二答。2. 明具慧（智慧）分二：一問。二答。3. 明善安定（良好的禪定）分二：一問。二答分二：一依四靜慮（四禪），二依有頂定（非想非非想定）。4. 明內思惟（內在的思考）分二：一問。二答。5. 明繫念（持續的專注）分二：一問。二答。6. 明能度（能夠度過）分二：一問。二答。(2) 明答第二問詞分三：1. 明欲想離染（從慾望和想法中解脫）分二：一問。二答。2. 明超結（超越煩惱的束縛）分二：一問。二答。3. 明無攀無住（不執著，不住留）分二：一問。二答分二：一明正義。二答難。三、第三明略義分三：一標。二釋。三結。
十一、釋顯示三位等頌分三：一、總標經句分二：1. 標問詞分四：(1) 問在家位。(2) 問出家位。(3) 問遠離位過。(4) 立喻。2. 標答詞分三：(1) 明因。(2) 答分三：1. 答在家位過。2. 答出家位過。3. 答遠離過。3. 明解脫處勝利分二：(1) 因。(2) 果。二、解釋經句分二：1. 釋問詞分四：(1) 明貪恚（貪婪和嗔恨）分二：一問。二答分二：1. 明貪。2. 明恚相。(2) 明欣戚（喜悅和悲傷）分二：一問。二答分二：1. 明戚相。2. 明欣相分二：一因
【English Translation】 English version: And the First Abiding Path Gatha is divided into three: 1. General indication of the sutra verses, divided into two: (1) Indicating the question words, divided into two: i. Asking about the ultimate path. ii. Asking about the first abiding path. (2) Indicating the answer words, divided into two: i. Answering about the ultimate path. ii. Answering about the first abiding path. 2. Explaining the sutra text, divided into two: (1) Explaining the question words, divided into two: i. Clarifying the torrent, divided into three: a. Question. b. Brief answer. c. Detailed explanation. ii. Clarifying non-clinging and non-abiding, divided into five: a. Question. b. Brief answer. c. Inquiry. d. Answering the reason, divided into two different approaches: first based on latent tendencies, second based on thought and feeling. e. Clarifying the intention. (2) Explaining the answer words, divided into two: i. Clarifying the answer to the first question, divided into six: 1. Clarifying the perfection of Shila (morality), divided into two: a. Question. b. Answer. 2. Clarifying the possession of wisdom (慧), divided into two: a. Question. b. Answer. 3. Clarifying good stability (善安定), divided into two: a. Question. b. Answer, divided into two: i. Based on the four Dhyanas (四靜慮). ii. Based on the peak of existence (有頂定). 4. Clarifying inner contemplation (內思惟), divided into two: a. Question. b. Answer. 5. Clarifying sustained mindfulness (繫念), divided into two: a. Question. b. Answer. 6. Clarifying the ability to cross over (能度), divided into two: a. Question. b. Answer. ii. Clarifying the answer to the second question, divided into three: 1. Clarifying detachment from desire and thought (欲想離染), divided into two: a. Question. b. Answer. 2. Clarifying transcending the bonds (超結), divided into two: a. Question. b. Answer. 3. Clarifying non-clinging and non-abiding (無攀無住), divided into two: a. Question. b. Answer, divided into two: i. Clarifying the correct meaning. ii. Answering the difficulty. 3. Third, clarifying the abbreviated meaning, divided into three: i. Indication. ii. Explanation. iii. Conclusion.
- Explaining the verses showing the three positions, divided into three: 1. General indication of the sutra verses, divided into two: (1) Indicating the question words, divided into four: i. Asking about the position of a householder. ii. Asking about the position of a renunciate. iii. Asking about the fault of the secluded position. iv. Establishing a metaphor. (2) Indicating the answer words, divided into three: i. Clarifying the cause. ii. Answer, divided into three: a. Answering the fault of the householder's position. b. Answering the fault of the renunciate's position. c. Answering the fault of the secluded position. iii. Clarifying the victory of the place of liberation, divided into two: (1) Cause. (2) Effect. 2. Explaining the sutra verses, divided into two: (1) Explaining the question words, divided into four: i. Clarifying greed and hatred (貪恚), divided into two: a. Question. b. Answer, divided into two: i. Clarifying greed. ii. Clarifying the appearance of hatred. ii. Clarifying joy and sorrow (欣戚), divided into two: a. Question. b. Answer, divided into two: i. Clarifying the appearance of sorrow. ii. Clarifying the appearance of joy, divided into two: i. Cause.
。二果。三明毛豎等分二。一問。二答分二。一明毛豎分二。一標。二釋。二明尋思分二。一標。二釋。四總結。二釋答詞分三。一明潤生及生分二。一問。二答分二。一答愛水。二答自種。二明貪恚等別縛義分三。一問。二略答。三釋分六如論。三明超昔未度之海勝利分三。一明因。二明果。三結 第三明略義分二。一標。二釋有三異門。如論應知。
十二釋顯示真婆羅門頌分二 一總標經句分二。一標問詞。二標答詞 二解釋經文分二。一釋問詞分五。一明彼問意。二明彼慢。三明彼求處。四明彼修相。五明彼果。二釋答詞分四。一明非真婆羅門。二明真婆羅門。三顯正義分三。一總標。二列名。三別釋分二。一明未度有學分二。一標。二釋分二。一明因。二明果。二明已度有學分三。一總標。二釋。三明要義。四明究竟到彼岸婆羅門分二。一標。二釋分五。一明得漏盡。二明得常委。三明得靜慮分二。一明體。二明用。四明永盡義分二。一明因分三如論。二明果利分二如論。五總結。
十三釋顯示修苦行時舍非方便所攝勇猛精進頌分二 一總標問答經句分三。一問答已度義。二問答已度因。三答白品因果 二解釋經句文分三 一依舍非方便趣正方便明劬勞等差別分三。一明無攀無住。二明舍非方便
【現代漢語翻譯】 現代漢語譯本： 二果（第二個果位）。三明（三種明）毛豎等分二：一問，二答。答又分二：一明毛豎，分二：一標，二釋。二明尋思，分二：一標，二釋。四總結。二釋答詞，分三：一明潤生及生，分二：一問，二答。答又分二：一答愛水，二答自種。二明貪恚（貪婪和嗔恨）等別縛義，分三：一問，二略答，三釋，分六如論。三明超昔未度之海勝利，分三：一明因，二明果，三結。第三明略義，分二：一標，二釋，有三異門，如論應知。
十二、釋顯示真婆羅門頌，分二：一、總標經句，分二：一標問詞，二標答詞。二、解釋經文，分二：一釋問詞，分五：一明彼問意，二明彼慢，三明彼求處，四明彼修相，五明彼果。二、釋答詞，分四：一明非真婆羅門，二明真婆羅門，三、顯正義，分三：一總標，二列名，三別釋，分二：一明未度有學，分二：一標，二釋，分二：一明因，二明果。二、明已度有學，分三：一總標，二釋，三明要義。四、明究竟到彼岸婆羅門，分二：一標，二釋，分五：一明得漏盡，二明得常委，三明得靜慮，分二：一明體，二明用。四、明永盡義，分二：一明因，分三如論，二明果利，分二如論。五、總結。
十三、釋顯示修苦行時舍非方便所攝勇猛精進頌，分二：一、總標問答經句，分三：一問答已度義，二問答已度因，三答白品因果。二、解釋經句文，分三：一、依舍非方便趣正方便明劬勞等差別，分三：一明無攀無住，二明舍非方便
【English Translation】 English version: The second fruit. The three kinds of knowledge, hair standing on end, etc., are divided into two parts: first, a question; second, an answer. The answer is further divided into two parts: first, explaining hair standing on end, divided into two parts: first, a statement; second, an explanation. Second, explaining contemplation, divided into two parts: first, a statement; second, an explanation. Fourth, a conclusion. Second, explaining the answer, divided into three parts: first, explaining the moisture of life and birth, divided into two parts: first, a question; second, an answer. The answer is further divided into two parts: first, answering the water of desire; second, answering from one's own seed. Second, explaining the meaning of separate bonds such as greed and hatred, divided into three parts: first, a question; second, a brief answer; third, an explanation, divided into six parts as in the treatise. Third, explaining the victory of crossing the sea that was not crossed in the past, divided into three parts: first, explaining the cause; second, explaining the result; third, a conclusion. Third, explaining the brief meaning, divided into two parts: first, a statement; second, an explanation, with three different aspects, as should be known from the treatise.
Twelfth, explaining the verse showing the true Brahmana, divided into two parts: first, a general statement of the sutra verses, divided into two parts: first, stating the question; second, stating the answer. Second, explaining the sutra text, divided into two parts: first, explaining the question, divided into five parts: first, explaining the meaning of the question; second, explaining their pride; third, explaining where they seek; fourth, explaining their practice; fifth, explaining their fruit. Second, explaining the answer, divided into four parts: first, explaining who is not a true Brahmana; second, explaining who is a true Brahmana; third, revealing the correct meaning, divided into three parts: first, a general statement; second, listing the names; third, separate explanations, divided into two parts: first, explaining the learners who have not crossed over, divided into two parts: first, a statement; second, an explanation, divided into two parts: first, explaining the cause; second, explaining the result. Second, explaining the learners who have crossed over, divided into three parts: first, a general statement; second, an explanation; third, explaining the essential meaning. Fourth, explaining the Brahmana who has ultimately reached the other shore, divided into two parts: first, a statement; second, an explanation, divided into five parts: first, explaining the attainment of the exhaustion of outflows; second, explaining the attainment of constancy; third, explaining the attainment of meditative concentration, divided into two parts: first, explaining the substance; second, explaining the function. Fourth, explaining the meaning of eternal exhaustion, divided into two parts: first, explaining the cause, divided into three parts as in the treatise; second, explaining the benefit of the result, divided into two parts as in the treatise. Fifth, a conclusion.
Thirteenth, explaining the verse showing the abandonment of non-expedient fierce diligence when practicing asceticism, divided into two parts: first, a general statement of the question and answer sutra verses, divided into three parts: first, questioning and answering the meaning of having crossed over; second, questioning and answering the cause of having crossed over; third, answering the cause and effect of the white qualities. Second, explaining the sutra text, divided into three parts: first, explaining the difference between effort and so on based on abandoning non-expedient approaches and approaching expedient approaches, divided into three parts: first, explaining no clinging and no dwelling; second, explaining the abandonment of non-expedient approaches.
趣正方便分二。一黑品分二。一依因依。二依果位二白品。三明劬勞等四法分二。一黑品分四如論。二白品分四如論 第二依涅槃無依無住明劬勞等差別分二。一問。二答分二。一答黑品分三。一總標。二徴問。三別釋分四如論。二答白品 第三依想受滅定明劬勞等差別分二。一問。二答分二。一答黑品分四。一明劬勞。二明劣。三明住。四明染。二答白品。
十四釋顯示諸受欲者非第一義住八解脫者名第一義頌分三 一總標經句分二。一標問詞分二。一問所求二問有何過。二標答詞分二。一依證得。二依降伏 二解釋經句分二。一標問主。二釋經句分三。一標。二列名。三解釋分二異門。初門依證得明得義分二。一明果義。二明神通義。第二異門依降伏等明得義分五。一明二義。二明意趣。三徴。四答所以分二。一標。二釋。五明不交分五。一總標。二列名。三別釋分四。一明瞭初。二明瞭過患。三明出離。四明趣出離行。四明不見過分二。一明因。二明果。五明見功利 第三明略義分三。一標。二釋。三結。
十五釋顯示正見依處及正見果等九法頌分三 一總標經句分九異門如下所明 二釋經文分五。一明諸行分三。一明體相。二明意趣。三明差別。二明無常分二。一標。二釋。三明有生滅分三。一
【現代漢語翻譯】 現代漢語譯本
趣正方便分二：一、黑品分二：1. 依因依，2. 依果位二白品；二、明劬勞（kúl勞，勤勞）等四法分二：1. 黑品分四如論，2. 白品分四如論。第二，依涅槃（niè pán，佛教術語，指解脫）無依無住明劬勞等差別分二：1. 問，2. 答分二：1. 答黑品分三：1. 總標，2. 征問，3. 別釋分四如論，2. 答白品。第三，依想受滅定明劬勞等差別分二：1. 問，2. 答分二：1. 答黑品分四：1. 明劬勞，2. 明劣，3. 明住，4. 明染，2. 答白品。 十四、釋顯示諸受欲者非第一義，住八解脫者名第一義頌分三：一、總標經句分二：1. 標問詞分二：1. 問所求，2. 問有何過；2. 標答詞分二：1. 依證得，2. 依降伏。二、解釋經句分二：1. 標問主，2. 釋經句分三：1. 標，2. 列名，3. 解釋分二異門。初門依證得明得義分二：1. 明果義，2. 明神通義。第二異門依降伏等明得義分五：1. 明二義，2. 明意趣，3. 征，4. 答所以分二：1. 標，2. 釋，5. 明不交分五：1. 總標，2. 列名，3. 別釋分四：1. 明瞭初，2. 明瞭過患，3. 明出離，4. 明趣出離行。四、明不見過分二：1. 明因，2. 明果。五、明見功利。三、明略義分三：1. 標，2. 釋，3. 結。 十五、釋顯示正見依處及正見果等九法頌分三：一、總標經句分九異門如下所明。二、釋經文分五：1. 明諸行分三：1. 明體相，2. 明意趣，3. 明差別。二、明無常分二：1. 標，2. 釋。三、明有生滅分三：1.
【English Translation】 English version
The Qu Zheng Convenient Division is divided into two parts: 1. The Black Category is divided into two parts: 1. Dependent on Cause, 2. Dependent on the Fruit Position, the Two White Categories; 2. Clarifying Diligence (kúl勞, diligence) and other Four Dharmas are divided into two parts: 1. The Black Category is divided into four parts as discussed, 2. The White Category is divided into four parts as discussed. Secondly, based on Nirvana (niè pán, Buddhist term referring to liberation) without reliance or dwelling, clarifying the differences in diligence, etc., is divided into two parts: 1. Question, 2. Answer, divided into two parts: 1. Answer to the Black Category, divided into three parts: 1. General Mark, 2. Inquiry, 3. Separate Explanation, divided into four parts as discussed, 2. Answer to the White Category. Thirdly, based on the Cessation of Perception and Feeling, clarifying the differences in diligence, etc., is divided into two parts: 1. Question, 2. Answer, divided into two parts: 1. Answer to the Black Category, divided into four parts: 1. Clarifying Diligence, 2. Clarifying Inferiority, 3. Clarifying Dwelling, 4. Clarifying Defilement, 2. Answer to the White Category. Fourteenth, Explaining and Showing that those who indulge in desires are not of the First Meaning, and those who dwell in the Eight Liberations are named of the First Meaning, the verse is divided into three parts: 1. General Marking of the Sutra Sentence is divided into two parts: 1. Marking the Question Words is divided into two parts: 1. Asking what is sought, 2. Asking what faults there are; 2. Marking the Answer Words is divided into two parts: 1. Based on Attainment, 2. Based on Subjugation. 2. Explaining the Sutra Sentence is divided into two parts: 1. Marking the Questioner, 2. Explaining the Sutra Sentence is divided into three parts: 1. Mark, 2. Listing Names, 3. Explanation is divided into two different approaches. The first approach, based on Attainment, clarifies the meaning of attainment, divided into two parts: 1. Clarifying the meaning of Fruit, 2. Clarifying the meaning of Supernatural Power. The second different approach, based on Subjugation, etc., clarifies the meaning of attainment, divided into five parts: 1. Clarifying the two meanings, 2. Clarifying the intention, 3. Inquiry, 4. Answering the reason, divided into two parts: 1. Mark, 2. Explanation, 5. Clarifying Non-Intercourse, divided into five parts: 1. General Mark, 2. Listing Names, 3. Separate Explanation, divided into four parts: 1. Clearly Understanding the Beginning, 2. Clearly Understanding the Faults, 3. Clarifying Escape, 4. Clarifying the Practice of Approaching Escape. 4. Clarifying Not Seeing Faults is divided into two parts: 1. Clarifying the Cause, 2. Clarifying the Fruit. 5. Clarifying Seeing Benefits. 3. Clarifying the Brief Meaning is divided into three parts: 1. Mark, 2. Explanation, 3. Conclusion. Fifteenth, Explaining and Showing the Reliance of Right View and the Nine Dharmas such as the Fruit of Right View, the verse is divided into three parts: 1. General Marking of the Sutra Sentence is divided into nine different approaches as explained below. 2. Explaining the Sutra Text is divided into five parts: 1. Clarifying the Various Actions is divided into three parts: 1. Clarifying the Substance and Appearance, 2. Clarifying the Intention, 3. Clarifying the Differences. 2. Clarifying Impermanence is divided into two parts: 1. Mark, 2. Explanation. 3. Clarifying Having Birth and Death is divided into three parts: 1.
明生相。二明滅相。三無慚住相。四明寂滅義。五明為樂義分二。一標。二釋分二。一依苦因等滅明樂。二依當果不生明樂 三明略義分二。一標。二釋有九異門。如論應知。
十六釋顯示四諦等頌分三。一標經句有三異門如下所明。二釋經文分三 一明無放逸不死分二。一問。二答分四。一標。二列名。三結。四明不死義 二明放逸死分二。一問。二答分三。一明在家出家二品無護分二。一標。二釋。二明通二品分二。一標。二釋。三明死義分三。一明因。二明果。三明恚 三明無縱逸不死縱逸者常死分二。一問。二答分三。一明五種死分二。一標。二釋。二明善人不死義分三。一標。二釋分三。一依過去明不善死。二依現在明善死。三依未來明非善非不善死。三結三明不善人死義分三。一標。二釋分三。一依過去。二依現在。三依未來明不善死。三結 三明略義分二。一標。二釋有三異門如論。
十七釋顯示依二失壞因等頌分三 一標經句分二。一標。二釋分二。一明因。二顯果 二釋經文分二。一總標。二壞因句分三。一明鉆搖分二。一問。二答分二。一明因。二明果。二明猛利貪慾分二。一問。二答分二。一因。二果。三明隨觀凈妙分二。一問。二答分二。一明因。二明果。依因法解釋二壞相分
【現代漢語翻譯】 現代漢語譯本 明生相（產生之相）。二、明滅相（消滅之相）。三、無慚住相（無慚愧的住留之相）。四、明寂滅義（寂滅的意義）。五、明為樂義（視為快樂的意義），分為兩部分。一、標示。二、解釋，又分為兩部分。一、依靠苦因等的滅除來闡明快樂。二、依靠未來之果不生來闡明快樂。三、明略義（簡略的意義），分為兩部分。一、標示。二、解釋，有九種不同的角度，如論中所說，應當瞭解。
十六、解釋顯示四諦等的偈頌，分為三部分。一、標示經文語句，有三種不同的角度，如下文所闡明。二、解釋經文，分為三部分。一、闡明無放逸不死，分為兩部分。一、提問。二、回答，分為四部分。一、標示。二、列舉名稱。三、總結。四、闡明不死的意義。二、闡明放逸死，分為兩部分。一、提問。二、回答，分為三部分。一、闡明在家、出家兩種人沒有保護，分為兩部分。一、標示。二、解釋。二、闡明通於兩種人，分為兩部分。一、標示。二、解釋。三、闡明死的意義，分為三部分。一、闡明因。二、闡明果。三、闡明嗔恚。三、闡明無縱逸不死，縱逸者常死，分為兩部分。一、提問。二、回答，分為三部分。一、闡明五種死，分為兩部分。一、標示。二、解釋。二、闡明善人不死之義，分為三部分。一、標示。二、解釋，分為三部分。一、依靠過去闡明不善死。二、依靠現在闡明善死。三、依靠未來闡明非善非不善死。三、總結。三、闡明不善人死之義，分為三部分。一、標示。二、解釋，分為三部分。一、依靠過去。二、依靠現在。三、依靠未來闡明不善死。三、總結。三、闡明略義，分為兩部分。一、標示。二、解釋，有三種不同的角度，如論中所說。
十七、解釋顯示依靠二種失壞因等的偈頌，分為三部分。一、標示經文語句，分為兩部分。一、標示。二、解釋，分為兩部分。一、闡明因。二、顯示果。二、解釋經文，分為兩部分。一、總標。二、壞因句，分為三部分。一、闡明鉆搖，分為兩部分。一、提問。二、回答，分為兩部分。一、闡明因。二、闡明果。二、闡明猛利貪慾，分為兩部分。一、提問。二、回答，分為兩部分。一、因。二、果。三、闡明隨觀凈妙，分為兩部分。一、提問。二、回答，分為兩部分。一、闡明因。二、闡明果。依靠因法解釋二種壞相。
【English Translation】 English version 1. Explaining the characteristics of arising. 2. Explaining the characteristics of ceasing. 3. Explaining the characteristics of dwelling without shame. 4. Explaining the meaning of Nirvana. 5. Explaining the meaning of taking pleasure, divided into two parts: 1. Indication. 2. Explanation, further divided into two parts: 1. Explaining pleasure by the cessation of causes of suffering, etc. 2. Explaining pleasure by the non-arising of future results. 3. Explaining the concise meaning, divided into two parts: 1. Indication. 2. Explanation, with nine different perspectives, as should be understood according to the treatise (論).
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Explaining the verses that reveal the Four Noble Truths (四諦) etc., divided into three parts: 1. Indicating the sutra phrases, with three different perspectives as explained below. 2. Explaining the sutra text, divided into three parts: 1. Explaining non-negligence as non-death, divided into two parts: 1. Question. 2. Answer, divided into four parts: 1. Indication. 2. Listing the names. 3. Conclusion. 4. Explaining the meaning of non-death. 2. Explaining negligence as death, divided into two parts: 1. Question. 2. Answer, divided into three parts: 1. Explaining that both laypeople and renunciants lack protection, divided into two parts: 1. Indication. 2. Explanation. 2. Explaining what is common to both groups, divided into two parts: 1. Indication. 2. Explanation. 3. Explaining the meaning of death, divided into three parts: 1. Explaining the cause. 2. Explaining the result. 3. Explaining hatred. 3. Explaining that non-indulgence is non-death, while the indulgent constantly die, divided into two parts: 1. Question. 2. Answer, divided into three parts: 1. Explaining the five types of death, divided into two parts: 1. Indication. 2. Explanation. 2. Explaining the meaning of the good person's non-death, divided into three parts: 1. Indication. 2. Explanation, divided into three parts: 1. Explaining unwholesome death based on the past. 2. Explaining wholesome death based on the present. 3. Explaining neither wholesome nor unwholesome death based on the future. 3. Conclusion. 3. Explaining the meaning of the unwholesome person's death, divided into three parts: 1. Indication. 2. Explanation, divided into three parts: 1. Based on the past. 2. Based on the present. 3. Based on the future, explaining unwholesome death. 3. Conclusion. 3. Explaining the concise meaning, divided into two parts: 1. Indication. 2. Explanation, with three different perspectives, as in the treatise.
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Explaining the verses that reveal reliance on the two causes of ruin, etc., divided into three parts: 1. Indicating the sutra phrases, divided into two parts: 1. Indication. 2. Explanation, divided into two parts: 1. Explaining the cause. 2. Revealing the result. 2. Explaining the sutra text, divided into two parts: 1. General indication. 2. The phrase 'causes of ruin', divided into three parts: 1. Explaining drilling and shaking, divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. Explaining the cause. 2. Explaining the result. 2. Explaining intense greed, divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. Cause. 2. Result. 3. Explaining contemplating purity and subtlety, divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. Explaining the cause. 2. Explaining the result. Explaining the two aspects of ruin based on the causal Dharma.
二。一明倍增染愛分四。一問。二略答。三徴問。四別釋分五。一依自性。二依作業。三依等近因。四依發起。五依障分二。一依增上生。二依決定勝。二明堅固縛分四。一問。二略答。三列名。四解釋分三。一明堅牢義。二明苦所觸義。三明長時隨逐義 第三明略義分二。一標。二釋有二異門 一依二失壞等明略義分三。一總標。二列名分二。一列失壞因分二。一問。二答。二列失壞法分二。一問。二答。三解釋分四。一明不正思惟力分二。一問。二答分四。一依隨念。二依邪分別。三依邪取相。四依行住明不正思惟。二明因力分二。一問。二答。三明方求失壞分二。一問。二答分二。一依非法。二依兇暴明失壞。四明受用失壞分三。一問。二答分三。一總標因。二釋果。分三。一依貪染明受用失壞。二依瞋恚明受用失壞。三依愚癡明受用失壞。三總結分二。一結因縛。二結果縛 第二異門依七雜染明略義分三。一總標。二列名。三解釋分七。一明隨念雜染分二。一問。二答。二明不自在雜染分二。一問。二答。三明境界雜染分二。一問。二答。四明熱惱雜染分二。一問。二答。五明善趣相應雜染分二。一問。二答。六明惡趣相應雜染分二。一問。二答。七明諸見雜染分二。一問。二答分二。一明因。二明果。
【現代漢語翻譯】 二。一、闡明倍增的染愛分為四部分：一、提問；二、簡略回答；三、進一步提問；四、分別解釋。分為五部分：一、依據自性；二、依據作業；三、依據等近因；四、依據發起；五、依據障礙。分為二部分：一、依據增上生；二、依據決定勝。 二、闡明堅固的束縛分為四部分：一、提問；二、簡略回答；三、列舉名稱；四、解釋。分為三部分：一、闡明堅牢的意義；二、闡明苦所觸的意義；三、闡明長時間隨逐的意義。 第三、闡明簡略的意義分為二部分：一、標示；二、解釋，有兩種不同的角度。 一、依據二種失壞等闡明簡略的意義分為三部分：一、總標；二、列舉名稱，分為二部分：一、列舉失壞的原因，分為二部分：一、提問；二、回答。二、列舉失壞的法，分為二部分：一、提問；二、回答。三、解釋，分為四部分：一、闡明不正思惟的力量，分為二部分：一、提問；二、回答，分為四部分：一、依據隨念；二、依據邪分別；三、依據邪取相；四、依據行住闡明不正思惟。二、闡明因的力量，分為二部分：一、提問；二、回答。三、闡明尋求失壞的方法，分為二部分：一、提問；二、回答，分為二部分：一、依據非法；二、依據兇暴闡明失壞。四、闡明受用失壞，分為三部分：一、提問；二、回答，分為三部分：一、總標原因；二、解釋結果，分為三部分：一、依據貪染闡明受用失壞；二、依據瞋恚（嗔恨）闡明受用失壞；三、依據愚癡闡明受用失壞。三、總結，分為二部分：一、總結因的束縛；二、總結果的束縛。 第二種不同的角度，依據七種雜染闡明簡略的意義分為三部分：一、總標；二、列舉名稱；三、解釋，分為七部分：一、闡明隨念雜染，分為二部分：一、提問；二、回答。二、闡明不自在雜染，分為二部分：一、提問；二、回答。三、闡明境界雜染，分為二部分：一、提問；二、回答。四、闡明熱惱雜染，分為二部分：一、提問；二、回答。五、闡明善趣相應雜染，分為二部分：一、提問；二、回答。六、闡明惡趣相應雜染，分為二部分：一、提問；二、回答。七、闡明諸見雜染，分為二部分：一、提問；二、回答，分為二部分：一、闡明原因；二、闡明結果。
【English Translation】 Two. 1. Explaining the four divisions of love-attachment that increases: 1. Question; 2. Brief answer; 3. Further inquiry; 4. Separate explanation. Divided into five parts: 1. Based on self-nature; 2. Based on action; 3. Based on equal and proximate cause; 4. Based on arising; 5. Based on obstacles. Divided into two parts: 1. Based on higher birth; 2. Based on definite victory. Two. Explaining the firm bondage in four parts: 1. Question; 2. Brief answer; 3. Listing names; 4. Explanation. Divided into three parts: 1. Explaining the meaning of firmness; 2. Explaining the meaning of being touched by suffering; 3. Explaining the meaning of prolonged following. Third. Explaining the brief meaning in two parts: 1. Indication; 2. Explanation, with two different perspectives. One. Explaining the brief meaning based on two kinds of destruction, etc., in three parts: 1. General indication; 2. Listing names, in two parts: 1. Listing the causes of destruction, in two parts: 1. Question; 2. Answer. 2. Listing the destroyed dharmas, in two parts: 1. Question; 2. Answer. 3. Explanation, in four parts: 1. Explaining the power of improper thinking, in two parts: 1. Question; 2. Answer, in four parts: 1. Based on recollection; 2. Based on wrong discrimination; 3. Based on wrong grasping of characteristics; 4. Based on walking and dwelling, explaining improper thinking. 2. Explaining the power of causes, in two parts: 1. Question; 2. Answer. 3. Explaining the method of seeking destruction, in two parts: 1. Question; 2. Answer, in two parts: 1. Based on illegality; 2. Based on violence, explaining destruction. 4. Explaining the destruction of enjoyment, in three parts: 1. Question; 2. Answer, in three parts: 1. General indication of causes; 2. Explanation of results, in three parts: 1. Explaining the destruction of enjoyment based on greed and attachment; 2. Explaining the destruction of enjoyment based on anger; 3. Explaining the destruction of enjoyment based on ignorance. 3. Conclusion, in two parts: 1. Concluding the bondage of causes; 2. Concluding the bondage of results. The second different perspective, explaining the brief meaning based on the seven contaminations in three parts: 1. General indication; 2. Listing names; 3. Explanation, in seven parts: 1. Explaining the contamination of recollection, in two parts: 1. Question; 2. Answer. 2. Explaining the contamination of non-freedom, in two parts: 1. Question; 2. Answer. 3. Explaining the contamination of realms, in two parts: 1. Question; 2. Answer. 4. Explaining the contamination of torment, in two parts: 1. Question; 2. Answer. 5. Explaining the contamination corresponding to good destinies, in two parts: 1. Question; 2. Answer. 6. Explaining the contamination corresponding to evil destinies, in two parts: 1. Question; 2. Answer. 7. Explaining the contamination of views, in two parts: 1. Question; 2. Answer, in two parts: 1. Explaining the cause; 2. Explaining the result.
十八釋顯示四因所攝尸羅清凈頌分三 一標經句分二。一明因。二明果 二釋經句文分四。一明住法分二。一問。二答分二。一明因。二明果。二明具尸羅分二。一問。二答分二。一明因。二明果。三明有慚分二。一問。二答分二。一標。二釋分六如論。四明諦實分二。一問。二答分二。一標。二釋分二。一明發露。二明不藏 三明略義分三。一標。二釋分四。一依正受顯戒清凈。二依不穴顯戒清凈。三依離穴因顯戒清凈。四依對治顯戒清凈。三結。
十九釋顯示于業及業果如理思惟等頌分三。一標經句分二。一明因。二明果。二釋經文分二 一明見他惡業審諦思惟分二。一問。二答分二。一廣解分八如論。二明相攝分四。一總標。二徴問。三列釋分四。一依現法同因果明觀三法。二依先業同因果明觀三法。三依同現惡業比知當果明觀王等因果。四依見後生處明觀後果。四總 二明業縛分三。一問。二略答。三解釋分三。一明樂諸業分三。一標。二釋。三結。二明重業分三。一標。二釋。三結。三明業報分三。一標。二釋。三結 三明略義分三。一標。二釋分二。一依因謂前三句。二依果謂后一句三結。
二十釋顯示所有善語標釋頌分三 一標經句分二。一標。二釋 二釋經文分四。一明善語分四。
【現代漢語翻譯】 十八、解釋顯示四因所攝尸羅清凈頌，分為三部分：一、標明經句，分為兩部分：一、闡明原因；二、闡明結果。二、解釋經句文，分為四部分：一、闡明住法，分為兩部分：一、提問；二、回答，又分為兩部分：一、闡明原因；二、闡明結果。二、闡明具尸羅（具足戒律）者，分為兩部分：一、提問；二、回答，又分為兩部分：一、闡明原因；二、闡明結果。三、闡明有慚者，分為兩部分：一、提問；二、回答，又分為兩部分：一、標明；二、解釋，分為六個方面，如論中所述。四、闡明諦實（真實）者，分為兩部分：一、提問；二、回答，又分為兩部分：一、標明；二、解釋，分為兩部分：一、闡明發露（懺悔）；二、闡明不藏（不隱瞞）。三、闡明略義，分為三部分：一、標明；二、解釋，分為四個方面：一、依據正受（如法受戒）顯示戒律清凈；二、依據不穴（不犯戒）顯示戒律清凈；三、依據離穴因（遠離犯戒之因）顯示戒律清凈；四、依據對治（以對治法對治煩惱）顯示戒律清凈。三、總結。 十九、解釋顯示于業及業果如理思惟等頌，分為三部分：一、標明經句，分為兩部分：一、闡明原因；二、闡明結果。二、解釋經文，分為兩部分：一、闡明見他人惡業審諦思惟，分為兩部分：一、提問；二、回答，又分為兩部分：一、廣為解釋，分為八個方面，如論中所述。二、闡明相攝，分為四部分：一、總標；二、提問；三、列出解釋，分為四個方面：一、依據現法同因果明觀三法；二、依據先業同因果明觀三法；三、依據同現惡業比知當果明觀王等因果；四、依據見後生處明觀後果。四、總結。二、闡明業縛，分為三部分：一、提問；二、簡略回答；三、解釋，分為三部分：一、闡明樂諸業，分為三部分：一、標明；二、解釋；三、總結。二、闡明重業，分為三部分：一、標明；二、解釋；三、總結。三、闡明業報，分為三部分：一、標明；二、解釋；三、總結。三、闡明略義，分為三部分：一、標明；二、解釋，分為兩部分：一、依據因，指前面三句；二、依據果，指後面一句。三、總結。 二十、解釋顯示所有善語標釋頌，分為三部分：一、標明經句，分為兩部分：一、標明；二、解釋。二、解釋經文，分為四部分：一、闡明善語，分為四部分：
【English Translation】 English version: Eighteen, Explaining the verse showing the purity of Śīla (moral discipline) encompassed by four causes, divided into three parts: 1. Marking the sutra sentences, divided into two parts: 1. Explaining the cause; 2. Explaining the result. 2. Explaining the meaning of the sutra sentences, divided into four parts: 1. Explaining abiding by the Dharma, divided into two parts: 1. Question; 2. Answer, further divided into two parts: 1. Explaining the cause; 2. Explaining the result. 2. Explaining one who possesses Śīla (moral discipline), divided into two parts: 1. Question; 2. Answer, further divided into two parts: 1. Explaining the cause; 2. Explaining the result. 3. Explaining one who has shame, divided into two parts: 1. Question; 2. Answer, further divided into two parts: 1. Marking; 2. Explanation, divided into six aspects, as described in the treatise. 4. Explaining one who is truthful, divided into two parts: 1. Question; 2. Answer, further divided into two parts: 1. Marking; 2. Explanation, divided into two parts: 1. Explaining disclosure (confession); 2. Explaining non-concealment (not hiding). 3. Explaining the concise meaning, divided into three parts: 1. Marking; 2. Explanation, divided into four aspects: 1. Showing the purity of precepts based on proper reception (receiving precepts according to the Dharma); 2. Showing the purity of precepts based on non-violation (not breaking precepts); 3. Showing the purity of precepts based on the cause of being away from violation (avoiding the causes of breaking precepts); 4. Showing the purity of precepts based on antidotes (using antidotes to counteract afflictions). 3. Conclusion. English version: Nineteen, Explaining the verse showing contemplating on karma and its results as they truly are, divided into three parts: 1. Marking the sutra sentences, divided into two parts: 1. Explaining the cause; 2. Explaining the result. 2. Explaining the meaning of the sutra, divided into two parts: 1. Explaining contemplating on others' evil karma with careful consideration, divided into two parts: 1. Question; 2. Answer, further divided into two parts: 1. Extensive explanation, divided into eight aspects, as described in the treatise. 2. Explaining mutual inclusion, divided into four parts: 1. General marking; 2. Questioning; 3. Listing the explanations, divided into four aspects: 1. Based on the same cause and effect in the present life, clearly observing the three dharmas; 2. Based on the same cause and effect of past karma, clearly observing the three dharmas; 3. Based on the same present evil karma, comparing and knowing the future result, clearly observing the cause and effect of kings, etc.; 4. Based on seeing future rebirths, clearly observing future results. 4. Conclusion. 2. Explaining karmic bondage, divided into three parts: 1. Question; 2. Brief answer; 3. Explanation, divided into three parts: 1. Explaining delighting in various karmas, divided into three parts: 1. Marking; 2. Explanation; 3. Conclusion. 2. Explaining heavy karma, divided into three parts: 1. Marking; 2. Explanation; 3. Conclusion. 3. Explaining karmic retribution, divided into three parts: 1. Marking; 2. Explanation; 3. Conclusion. 3. Explaining the concise meaning, divided into three parts: 1. Marking; 2. Explanation, divided into two parts: 1. Based on the cause, referring to the first three sentences; 2. Based on the result, referring to the last sentence. 3. Conclusion. English version: Twenty, Explaining the verse showing all good speech, divided into three parts: 1. Marking the sutra sentences, divided into two parts: 1. Marking; 2. Explanation. 2. Explaining the meaning of the sutra, divided into four parts: 1. Explaining good speech, divided into four parts:
一標。二略釋。三列名。四解釋分三。一明悅意。二明無染。三明唯善語。二明愛語非諦非法分二。一標。二釋。三明諦語非愛非法分二。一標。二釋。四明法語亦愛亦諦分二。一標。二釋 第三明略義分三。一標。二釋。三結。
二十一釋顯示在家出家二種正行及正行果所有勝利頌分三 一標經句分二。一讚能成因。二贊所成果 二釋經文有二異門。初依出家能成所成明信慚等分二。一明因分四。一明信。二明慚。三明戒。四明施分二。一標。二釋分二。一明財施。二明法施。二明果分二。一標。二釋分三。一讚果。二涅槃果。三生天果。二依在家能所成明信慚等分二。一明因。分四。一明信。二明慚。三明戒。四明施。二明果分二。一現法果。二后法果 第三明略義分三。一標。二釋分二。一依因。二依果明略義。三結。
二十二釋顯示先聞正法如理思惟等得勝利果頌分三 一標經句分二。一因。二果 二釋經文分二。一明因分三。一明知法分二。一標。二釋。二明遠惡。三明舍無義分三。一標。二釋。三結。二明果分二。一標。二釋分二。一明根已熟資糧滿。二明根未熟資糧未滿 第三明略義分三。一標。二釋分四 一依聞正法。二依如理思惟。三依法隨法行。四依法隨法行因明略義。三結。
【現代漢語翻譯】 現代漢語譯本 一、標示。 二、簡略解釋。 三、列出名稱。 四、解釋分為三部分： 一、闡明悅意（令人愉悅）。 二、闡明無染（沒有污染）。 三、闡明唯善語（只有善良的語言）。 二、闡明愛語（充滿愛意的語言）並非真實且合法的，分為兩部分： 一、標示。 二、解釋。 三、闡明諦語（真實的語言）並非充滿愛意且合法的，分為兩部分： 一、標示。 二、解釋。 四、闡明法語（符合佛法的語言）既充滿愛意又真實，分為兩部分： 一、標示。 二、解釋。 第三、闡明簡略含義，分為三部分： 一、標示。 二、解釋。 三、總結。 二十一、解釋顯示在家和出家兩種正確的行為以及正確行為所帶來的所有勝利果報的頌文，分為三部分： 一、標示經文語句，分為兩部分： 一、讚歎能夠成就的原因。 二、讚歎所獲得的果報。 二、解釋經文有兩種不同的方式。首先，依據出家能夠成就的原因和結果，闡明信心、慚愧等，分為兩部分： 一、闡明原因，分為四部分： 一、闡明信心。 二、闡明慚愧。 三、闡明戒律。 四、闡明佈施，分為兩部分： 一、標示。 二、解釋，分為兩部分： 一、闡明財佈施。 二、闡明法佈施。 二、闡明結果，分為兩部分： 一、標示。 二、解釋，分為三部分： 一、讚歎果報。 二、涅槃果（寂滅的果報）。 三、生天果（轉生到天界的果報）。 二、依據在家能夠成就的原因和結果，闡明信心、慚愧等，分為兩部分： 一、闡明原因，分為四部分： 一、闡明信心。 二、闡明慚愧。 三、闡明戒律。 四、闡明佈施。 二、闡明結果，分為兩部分： 一、現法果（今生今世的果報）。 二、后法果（來生來世的果報）。 第三、闡明簡略含義，分為三部分： 一、標示。 二、解釋，分為兩部分： 一、依據原因，闡明簡略含義。 二、依據結果，闡明簡略含義。 三、總結。 二十二、解釋顯示首先聽聞正法，然後如理思維等，獲得勝利果報的頌文，分為三部分： 一、標示經文語句，分為兩部分： 一、原因。 二、結果。 二、解釋經文，分為兩部分： 一、闡明原因，分為三部分： 一、闡明知法，分為兩部分： 一、標示。 二、解釋。 二、闡明遠離惡行。 三、闡明捨棄無意義的事情，分為三部分： 一、標示。 二、解釋。 三、總結。 二、闡明結果，分為兩部分： 一、標示。 二、解釋，分為兩部分： 一、闡明根器已經成熟，資糧已經圓滿。 二、闡明根器尚未成熟，資糧尚未圓滿。 第三、闡明簡略含義，分為三部分： 一、標示。 二、解釋，分為四部分： 一、依據聽聞正法。 二、依據如理思維。 三、依據法隨法行（依法修行）。 四、依據法隨法行，闡明簡略含義。 三、總結。
【English Translation】 English version 1. Indication. 2. Brief Explanation. 3. Listing of Names. 4. Explanation in three parts: 1. Clarifying the Pleasant (Yueyi). 2. Clarifying the Untainted (Wuran). 3. Clarifying Only Wholesome Speech (Wei Shan Yu). 2. Clarifying that Loving Speech (Ai Yu) is not necessarily Truthful and Lawful, in two parts: 1. Indication. 2. Explanation. 3. Clarifying that Truthful Speech (Di Yu) is not necessarily Loving and Lawful, in two parts: 1. Indication. 2. Explanation. 4. Clarifying that Dharma Speech (Fa Yu) is both Loving and Truthful, in two parts: 1. Indication. 2. Explanation. Third, Clarifying the Brief Meaning, in three parts: 1. Indication. 2. Explanation. 3. Conclusion. 21. Explanation showing the verses on the two kinds of correct conduct for householders and renunciates, and all the victorious results of correct conduct, in three parts: 1. Indicating the Sutra sentences, in two parts: 1. Praising the causes that can be accomplished. 2. Praising the results that are obtained. 2. Explaining the Sutra text in two different ways. First, based on renunciation, clarifying the causes and results that can be accomplished, such as faith (xin), shame (can), etc., in two parts: 1. Clarifying the causes, in four parts: 1. Clarifying faith (xin). 2. Clarifying shame (can). 3. Clarifying precepts (jie). 4. Clarifying giving (shi), in two parts: 1. Indication. 2. Explanation, in two parts: 1. Clarifying material giving (cai shi). 2. Clarifying Dharma giving (fa shi). 2. Clarifying the results, in two parts: 1. Indication. 2. Explanation, in three parts: 1. Praising the results. 2. Nirvana result (Niepan guo). 3. Rebirth in heaven result (Sheng tian guo). 2. Based on householders, clarifying the causes and results that can be accomplished, such as faith (xin), shame (can), etc., in two parts: 1. Clarifying the causes, in four parts: 1. Clarifying faith (xin). 2. Clarifying shame (can). 3. Clarifying precepts (jie). 4. Clarifying giving (shi). 2. Clarifying the results, in two parts: 1. Results in this life (Xian fa guo). 2. Results in future lives (Hou fa guo). Third, Clarifying the brief meaning, in three parts: 1. Indication. 2. Explanation, in two parts: 1. Based on the causes, clarifying the brief meaning. 2. Based on the results, clarifying the brief meaning. 3. Conclusion. 22. Explanation showing the verses on the victorious results of first hearing the Dharma, then contemplating it properly, etc., in three parts: 1. Indicating the Sutra sentences, in two parts: 1. Cause. 2. Result. 2. Explaining the Sutra text, in two parts: 1. Clarifying the cause, in three parts: 1. Clarifying knowing the Dharma, in two parts: 1. Indication. 2. Explanation. 2. Clarifying avoiding evil. 3. Clarifying abandoning meaningless things, in three parts: 1. Indication. 2. Explanation. 3. Conclusion. 2. Clarifying the result, in two parts: 1. Indication. 2. Explanation, in two parts: 1. Clarifying that the faculties are already mature and the accumulations are complete. 2. Clarifying that the faculties are not yet mature and the accumulations are not yet complete. Third, Clarifying the brief meaning, in three parts: 1. Indication. 2. Explanation, in four parts: 1. Based on hearing the Dharma. 2. Based on contemplating properly. 3. Based on practicing the Dharma in accordance with the Dharma (Fa Sui Fa Xing). 4. Based on practicing the Dharma in accordance with the Dharma, clarifying the brief meaning. 3. Conclusion.
二十三釋顯示有餘依及不還果等頌分三 一標經句分二。一依無學明如空。二依有學分二。一阿羅漢向。二不還 二釋經文有三異門 初依無學有學明如空等分二。一依無學分三。一略釋。二徴。三喻顯分二。一立喻。二法合分二。一標。二釋。二依有學分二。一依阿羅漢嚮明不動。二依不還明不欣樂生死大海分二。一明欣解脫池。二明不娛生死海 次依阿羅漢所有飲食等三法明如空等分二。一標。二釋分三。一依飲食等明如空。二依無相住明如慞。三依余苦依明不樂生死海 后依慧解脫等三法明如空等分二。一標。二釋分三。一依慧解脫明如空。二依身證明如慞。三依俱解脫明不樂生死海 第三明略義分二。一標。二釋有三異門。一依無學等明略義分二。一依無學明如空。二依不還明不動及不樂大海。二依解脫等明略義。三依增上心等明略義。
二十四釋顯示若唯世俗見如來者則不決定以勝義見如來者是則決定頌分三 一標經句分二。一依世諦明見三寶。二依第一義諦見三寶 二釋經文分二。一總標。二別釋分五。一依未離欲貪異生明見三寶分三。一明見因。二明測量相分三。一測佛寶。二法。三僧。三明後過。二依異生內具靜慮及天眼明見三寶。三依欲界系果報肉眼明見三寶。四依異生都無所知明見三
【現代漢語翻譯】 現代漢語譯本
二十三、解釋顯示有餘依涅槃（指阿羅漢在世時，仍有色、受、想、行、識五蘊的殘留）及不還果（指證得阿那含果位的聖者，死後不復還來欲界受生）等，分為三部分：一、標示經句，分為兩部分：一、依據無學（指阿羅漢果位）說明如虛空；二、依據有學（指須陀洹、斯陀含、阿那含果位）分為兩部分：一、阿羅漢向（指正向阿羅漢果位努力的修行者）；二、不還（指阿那含果位）。二、解釋經文有三種不同的角度。首先，依據無學、有學說明如虛空等，分為兩部分：一、依據無學，分為三部分：一、簡略解釋；二、提問；三、用比喻來顯明，分為兩部分：一、建立比喻；二、佛法與比喻相合，分為兩部分：一、標示；二、解釋。二、依據有學，分為兩部分：一、依據阿羅漢向說明不動（指心不為煩惱所動）；二、依據不還說明不欣樂生死大海（指不貪戀輪迴的苦海），分為兩部分：一、說明欣樂解脫之池；二、說明不樂於生死之海。其次，依據阿羅漢所有的飲食等三種法說明如虛空等，分為兩部分：一、標示；二、解釋，分為三部分：一、依據飲食等說明如虛空；二、依據無相住（指安住于無相的禪定）說明如慞（此處意義不明，可能指某種狀態或比喻）；三、依據剩餘的痛苦之因說明不樂於生死之海。最後，依據慧解脫（指以智慧力從煩惱中解脫）等三種法說明如虛空等，分為兩部分：一、標示；二、解釋，分為三部分：一、依據慧解脫說明如虛空；二、依據身證（指通過親身體驗而證得解脫）說明如慞；三、依據俱解脫（指既以智慧力解脫，又以禪定力解脫）說明不樂於生死之海。第三，說明簡略的意義，分為兩部分：一、標示；二、解釋，有三種不同的角度：一、依據無學等說明簡略的意義，分為兩部分：一、依據無學說明如虛空；二、依據不還說明不動及不樂大海。二、依據解脫等說明簡略的意義。三、依據增上心（指通過修習禪定而獲得的更強大的心力）等說明簡略的意義。 二十四、解釋顯示如果僅僅以世俗的觀點看待如來，則不能確定；如果以勝義的觀點看待如來，則是確定的，分為三部分：一、標示經句，分為兩部分：一、依據世俗諦（指世俗的真理）說明見三寶（指佛、法、僧）；二、依據第一義諦（指最高的真理）見三寶。二、解釋經文，分為兩部分：一、總標；二、分別解釋，分為五部分：一、依據未離欲貪的凡夫說明見三寶，分為三部分：一、說明見的原因；二、說明測量的標準，分為三部分：一、衡量佛寶；二、衡量法寶；三、衡量僧寶。三、說明之後的過失。二、依據凡夫內心具有靜慮（指禪定）及天眼（指超自然視覺能力）說明見三寶。三、依據欲界（指眾生有情慾和物質慾望的世界）的果報肉眼說明見三寶。四、依據凡夫完全沒有所知說明見三寶。
【English Translation】 English version
Twenty-three, Explanation Showing the Remainder of Existence and Non-Returning Fruit, etc., Divided into Three Parts: 1. Marking the Sutra Sentences, Divided into Two Parts: 1. According to the No-More-Learning (referring to the Arhat fruit) Explaining Like Emptiness; 2. According to the Learning (referring to the Stream-Enterer, Once-Returner, and Non-Returner fruits), Divided into Two Parts: 1. Towards Arhat (referring to practitioners striving towards the Arhat fruit); 2. Non-Returning (referring to the Anagamin fruit). 2. Explaining the Sutra Text with Three Different Perspectives. First, According to the No-More-Learning and Learning, Explaining Like Emptiness, etc., Divided into Two Parts: 1. According to the No-More-Learning, Divided into Three Parts: 1. Brief Explanation; 2. Questioning; 3. Manifesting with Metaphors, Divided into Two Parts: 1. Establishing Metaphors; 2. Dharma and Metaphors Combined, Divided into Two Parts: 1. Marking; 2. Explanation. 2. According to the Learning, Divided into Two Parts: 1. According to Towards Arhat, Explaining Immovable (referring to the mind not being moved by afflictions); 2. According to Non-Returning, Explaining Not Rejoicing in the Great Ocean of Birth and Death (referring to not being attached to the suffering sea of Samsara), Divided into Two Parts: 1. Explaining Rejoicing in the Pool of Liberation; 2. Explaining Not Delighting in the Sea of Birth and Death. Secondly, According to the Arhat's Food, etc., Three Dharmas, Explaining Like Emptiness, etc., Divided into Two Parts: 1. Marking; 2. Explanation, Divided into Three Parts: 1. According to Food, etc., Explaining Like Emptiness; 2. According to Non-Sign Abiding (referring to abiding in formless Samadhi), Explaining Like Zhang (meaning unclear here, possibly referring to a state or metaphor); 3. According to the Remaining Cause of Suffering, Explaining Not Rejoicing in the Sea of Birth and Death. Finally, According to Wisdom Liberation (referring to liberation from afflictions through the power of wisdom), etc., Three Dharmas, Explaining Like Emptiness, etc., Divided into Two Parts: 1. Marking; 2. Explanation, Divided into Three Parts: 1. According to Wisdom Liberation, Explaining Like Emptiness; 2. According to Body Witness (referring to attaining liberation through personal experience), Explaining Like Zhang; 3. According to Both Liberations (referring to liberation through both the power of wisdom and the power of Samadhi), Explaining Not Rejoicing in the Sea of Birth and Death. Third, Explaining the Brief Meaning, Divided into Two Parts: 1. Marking; 2. Explanation, with Three Different Perspectives: 1. According to the No-More-Learning, etc., Explaining the Brief Meaning, Divided into Two Parts: 1. According to the No-More-Learning, Explaining Like Emptiness; 2. According to Non-Returning, Explaining Immovable and Not Rejoicing in the Great Ocean. 2. According to Liberation, etc., Explaining the Brief Meaning. 3. According to Higher Mind (referring to the stronger mental power gained through the practice of Samadhi), etc., Explaining the Brief Meaning. Twenty-four, Explanation Showing That If One Only Sees the Tathagata with Conventional View, Then It Is Not Certain; If One Sees the Tathagata with Ultimate View, Then It Is Certain, Divided into Three Parts: 1. Marking the Sutra Sentences, Divided into Two Parts: 1. According to Conventional Truth (referring to worldly truth), Explaining Seeing the Three Jewels (referring to Buddha, Dharma, Sangha); 2. According to the First Principle Truth (referring to the highest truth), Seeing the Three Jewels. 2. Explaining the Sutra Text, Divided into Two Parts: 1. General Marking; 2. Separate Explanation, Divided into Five Parts: 1. According to Ordinary Beings Not Yet Separated from Desire and Greed, Explaining Seeing the Three Jewels, Divided into Three Parts: 1. Explaining the Cause of Seeing; 2. Explaining the Standard of Measurement, Divided into Three Parts: 1. Measuring the Buddha Jewel; 2. Measuring the Dharma Jewel; 3. Measuring the Sangha Jewel. 3. Explaining the Subsequent Faults. 2. According to Ordinary Beings Having Inner Concentration (referring to Samadhi) and Heavenly Eye (referring to supernatural vision), Explaining Seeing the Three Jewels. 3. According to the Flesh Eye of the Desire Realm (referring to the world of beings with sensual and material desires) Resulting from Karma, Explaining Seeing the Three Jewels. 4. According to Ordinary Beings Having No Knowledge at All, Explaining Seeing the Three Jewels.
寶。五依諸賢聖明見三寶分三。一明因。二果。三明勝利 第三明略義分三。一標。二釋分二。一依世諦明略義謂前四頌。二依第一義諦明略義謂后一頌。三結。
二十五釋顯示遠離苦因所有勝利等頌分三 一標經句分二。一明離苦因勝利。二明不離苦因過 二釋經文分五。一明增上王分二。一標。二釋。二明染時。三明染自取。四明無有染分二。一明染相。二明無染相分二。一明因無染。二明果無染。五明愚夫分二。一明因。二明果。三明略義分三。一標。二釋分二。一依勝利明略義。二依過明略義三結。
二十六釋顯示在家出家由四雜染失壞善說法律頌分三 一標經句分二。一明所住。二明能住 二釋經文分二。一明城相分二。一略釋。二廣解分四。一明磚石。二明繩纴。三明形骸。四明圍繞。二明住城者分四。一總標。二列名分二。一列在家過。二列出家過。三解釋分二。一明在家人過分二。一明貪相。二明瞋相。二明出家人過分二。一明慢相。二明覆相。四總結 三明略義分三。一標。二釋。三結。
二十七釋顯示四種擾亂斷對治道頌分三 一標經句分四。一立喻。二明因。三示果。四顯勝利 二釋經文分五。一明攝意尋思分二。一舍惡尋思分二。一標。二釋。二舍善尋思分四。一明正義
【現代漢語翻譯】 現代漢語譯本： 寶。五、依據諸賢聖明見三寶分三部分：一、說明原因；二、說明結果；三、說明殊勝利益。第三、說明略義分三部分：一、標示；二、解釋，分為兩部分：一、依據世俗諦說明略義，即前四頌；二、依據第一義諦說明略義，即后一頌；三、總結。 二十五、解釋顯示遠離苦因所有殊勝利益等頌，分三部分：一、標示經句，分兩部分：一、說明遠離苦因的殊勝利益；二、說明不遠離苦因的過患；二、解釋經文，分五部分：一、說明增上王，分兩部分：一、標示；二、解釋；二、說明染時；三、說明染自取；四、說明無有染，分兩部分：一、說明染相；二、說明無染相，分兩部分：一、說明因無染；二、說明果無染；五、說明愚夫，分兩部分：一、說明原因；二、說明結果；三、說明略義，分三部分：一、標示；二、解釋，分兩部分：一、依據殊勝利益說明略義；二、依據過患說明略義；三、總結。 二十六、解釋顯示在家出家由四種雜染失壞善說法律頌，分三部分：一、標示經句，分兩部分：一、說明所住之處；二、說明能住之人；二、解釋經文，分兩部分：一、說明城相，分兩部分：一、略釋；二、廣解，分四部分：一、說明磚石；二、說明繩纴；三、說明形骸；四、說明圍繞；二、說明住城者，分四部分：一、總標；二、列名，分兩部分：一、列在家過；二、列出家過；三、解釋，分兩部分：一、說明在家人過，分兩部分：一、說明貪相；二、說明瞋相；二、說明出家人過，分兩部分：一、說明慢相；二、說明覆相；四、總結；三、說明略義，分三部分：一、標示；二、解釋；三、總結。 二十七、解釋顯示四種擾亂斷對治道頌，分三部分：一、標示經句，分四部分：一、立喻；二、說明原因；三、顯示結果；四、彰顯殊勝利益；二、解釋經文，分五部分：一、說明攝意尋思，分兩部分：一、捨棄惡尋思，分兩部分：一、標示；二、解釋；二、捨棄善尋思，分四部分：一、說明正義
【English Translation】 English version: Treasure. Five, according to the wise and virtuous who clearly see the Three Jewels, divided into three parts: 1. Explaining the cause; 2. Explaining the result; 3. Explaining the excellent benefits. Third, explaining the concise meaning, divided into three parts: 1. Indicating; 2. Explaining, divided into two parts: 1. Explaining the concise meaning according to the mundane truth (世俗諦); 2. Explaining the concise meaning according to the ultimate truth (第一義諦); 3. Conclusion. Twenty-five, explaining and showing the excellent benefits of being away from the causes of suffering, etc., divided into three parts: 1. Indicating the sutra verses, divided into two parts: 1. Explaining the excellent benefits of being away from the causes of suffering; 2. Explaining the faults of not being away from the causes of suffering; 2. Explaining the sutra text, divided into five parts: 1. Explaining the increasing king (增上王), divided into two parts: 1. Indicating; 2. Explaining; 2. Explaining the time of defilement; 3. Explaining the defilement taken by oneself; 4. Explaining the absence of defilement, divided into two parts: 1. Explaining the appearance of defilement; 2. Explaining the absence of defilement, divided into two parts: 1. Explaining the absence of defilement in the cause; 2. Explaining the absence of defilement in the result; 5. Explaining the foolish person, divided into two parts: 1. Explaining the cause; 2. Explaining the result; 3. Explaining the concise meaning, divided into three parts: 1. Indicating; 2. Explaining, divided into two parts: 1. Explaining the concise meaning according to the excellent benefits; 2. Explaining the concise meaning according to the faults; 3. Conclusion. Twenty-six, explaining and showing how the well-spoken law (善說法律) is ruined by the four kinds of defilements (雜染) of those who are householders and those who have left home, divided into three parts: 1. Indicating the sutra verses, divided into two parts: 1. Explaining the place of dwelling; 2. Explaining the person who can dwell; 2. Explaining the sutra text, divided into two parts: 1. Explaining the appearance of the city, divided into two parts: 1. Briefly explaining; 2. Explaining in detail, divided into four parts: 1. Explaining the bricks and stones; 2. Explaining the ropes and cords (繩纴); 3. Explaining the form and body (形骸); 4. Explaining the surrounding; 2. Explaining those who dwell in the city, divided into four parts: 1. General indication; 2. Listing the names, divided into two parts: 1. Listing the faults of householders; 2. Listing the faults of those who have left home; 3. Explaining, divided into two parts: 1. Explaining the faults of householders, divided into two parts: 1. Explaining the appearance of greed; 2. Explaining the appearance of anger; 2. Explaining the faults of those who have left home, divided into two parts: 1. Explaining the appearance of pride; 2. Explaining the appearance of concealment; 4. Conclusion; 3. Explaining the concise meaning, divided into three parts: 1. Indicating; 2. Explaining; 3. Conclusion. Twenty-seven, explaining and showing the four kinds of disturbances that cut off the path of antidotes (對治道), divided into three parts: 1. Indicating the sutra verses, divided into four parts: 1. Establishing a metaphor; 2. Explaining the cause; 3. Showing the result; 4. Revealing the excellent benefits; 2. Explaining the sutra text, divided into five parts: 1. Explaining the contemplation of mind (攝意尋思), divided into two parts: 1. Abandoning evil thoughts (惡尋思), divided into two parts: 1. Indicating; 2. Explaining; 2. Abandoning good thoughts (善尋思), divided into four parts: 1. Explaining the correct meaning.
。二立喻。三法合。四示無尋伺定。二明無所依止。三明不惚他分三。一明不惚相。二明樂住相。三明無諍。四明證涅槃分二 一因。二果。五明無所謗分二。一明不謗因。二明不謗果 第三明略義分三。一標。二釋分三。一總標。二徴問。三列釋。三結。
二十八釋顯示舍諸壽行色身名身二種差別等頌分三 一標經句分二。一依前後明等不等。二依色名明不等義 二釋經文分二。一依後身及先身明等不等分二。一明等。二明不等。第二依所依明等不等分四。一明不等義分三。一示因。二顯用。三明等不等。二立喻。三法合。四明破色身差別分二。一明滿量。二明不滿量 三明略義分三。一標。二釋分二。一依二身明略義。二依所依明略義。三結。
二十九釋顯示諸界諸品愚夫纏縛等頌分三 一標經句分四。一依欲界。二依出家。三依外道。四依上界明不自在。一一皆有立喻法合如論 二釋經文分二。一立喻分二。一標。二列名分四如論。二法合分三。一標。二徴問。三答釋分四。一依生欲界明不自在分二。一因。二果。二依出家明不自在分二。一因。二果。三依外道明不自在分二。一因。二果。四依生長上界明不自在分二。一因。二果 三明略義分二。一標。二釋有二異門。初門依界品二法明略義。第
【現代漢語翻譯】 現代漢語譯本： 二、立喻。 三、法合。 四、顯示無尋伺定。 二、闡明無所依止。 三、闡明不迷惑他分，分為三部分： 一、闡明不迷惑于相。 二、闡明樂於安住之相。 三、闡明無諍。 四、闡明證得涅槃，分為兩部分： 一、因。 二、果。 五、闡明無所誹謗，分為兩部分： 一、闡明不誹謗因。 二、闡明不誹謗果。 第三、闡明略義，分為三部分： 一、標示。 二、解釋，分為三部分： 一、總標。 二、提問。 三、列出解釋。 三、總結。 二十八、解釋顯示捨棄諸壽行、色身、名身兩種差別等頌，分為三部分： 一、標示經句，分為兩部分： 一、依據前後闡明等同與不等同。 二、依據色（Rupa）名（Nama）闡明不等同之義。 二、解釋經文，分為兩部分： 一、依據後身及先身闡明等同與不等同，分為兩部分： 一、闡明等同。 二、闡明不等同。 第二、依據所依闡明等同與不等同，分為四部分： 一、闡明不等同之義，分為三部分： 一、揭示因。 二、顯現用。 三、闡明等同與不等同。 二、立喻。 三、法合。 四、闡明破除色身差別，分為兩部分： 一、闡明滿量。 二、闡明不滿量。 三、闡明略義，分為三部分： 一、標示。 二、解釋，分為兩部分： 一、依據二身闡明略義。 二、依據所依闡明略義。 三、總結。 二十九、解釋顯示諸界、諸品、愚夫纏縛等頌，分為三部分： 一、標示經句，分為四部分： 一、依據欲界（Kāmadhātu）。 二、依據出家。 三、依據外道。 四、依據上界闡明不自在。 每一部分都有立喻、法合，如論中所述。 二、解釋經文，分為兩部分： 一、立喻，分為兩部分： 一、標示。 二、列出名稱，分為四部分，如論中所述。 二、法合，分為三部分： 一、標示。 二、提問。 三、回答解釋，分為四部分： 一、依據生欲界闡明不自在，分為兩部分： 一、因。 二、果。 二、依據出家闡明不自在，分為兩部分： 一、因。 二、果。 三、依據外道闡明不自在，分為兩部分： 一、因。 二、果。 四、依據生長上界闡明不自在，分為兩部分： 一、因。 二、果。 三、闡明略義，分為兩部分： 一、標示。 二、解釋，有兩種不同的方式。第一種方式依據界、品兩種法闡明略義。
【English Translation】 English version: Two, establishing a simile. Three, combining the Dharma. Four, showing the Samadhi without initial and sustained application of thought. Two, clarifying non-reliance. Three, clarifying non-delusion regarding others, divided into three parts: One, clarifying non-delusion regarding characteristics. Two, clarifying the characteristic of delighting in abiding. Three, clarifying non-contention. Four, clarifying the attainment of Nirvana, divided into two parts: One, cause. Two, effect. Five, clarifying non-slander, divided into two parts: One, clarifying non-slander of the cause. Two, clarifying non-slander of the effect. Third, clarifying the concise meaning, divided into three parts: One, indication. Two, explanation, divided into three parts: One, general indication. Two, inquiry. Three, listing the explanations. Three, conclusion. Twenty-eight, explaining the verse showing the abandonment of all life-conducts, the two kinds of differences in material form (Rupa) and name (Nama), etc., divided into three parts: One, indicating the sutra phrases, divided into two parts: One, clarifying equality and inequality based on before and after. Two, clarifying the meaning of inequality based on material form and name. Two, explaining the sutra text, divided into two parts: One, clarifying equality and inequality based on the later body and the earlier body, divided into two parts: One, clarifying equality. Two, clarifying inequality. Second, clarifying equality and inequality based on what is relied upon, divided into four parts: One, clarifying the meaning of inequality, divided into three parts: One, revealing the cause. Two, manifesting the function. Three, clarifying equality and inequality. Two, establishing a simile. Three, combining the Dharma. Four, clarifying the breaking of the differences in material form, divided into two parts: One, clarifying full measure. Two, clarifying incomplete measure. Three, clarifying the concise meaning, divided into three parts: One, indication. Two, explanation, divided into two parts: One, clarifying the concise meaning based on the two bodies. Two, clarifying the concise meaning based on what is relied upon. Three, conclusion. Twenty-nine, explaining the verse showing the realms, the classes, the entanglements of the foolish, etc., divided into three parts: One, indicating the sutra phrases, divided into four parts: One, based on the desire realm (Kāmadhātu). Two, based on renunciation. Three, based on external paths. Four, clarifying non-freedom based on the upper realms. Each part has establishing a simile and combining the Dharma, as described in the treatise. Two, explaining the sutra text, divided into two parts: One, establishing a simile, divided into two parts: One, indication. Two, listing the names, divided into four parts, as described in the treatise. Two, combining the Dharma, divided into three parts: One, indication. Two, inquiry. Three, answering and explaining, divided into four parts: One, clarifying non-freedom based on being born in the desire realm, divided into two parts: One, cause. Two, effect. Two, clarifying non-freedom based on renunciation, divided into two parts: One, cause. Two, effect. Three, clarifying non-freedom based on external paths, divided into two parts: One, cause. Two, effect. Four, clarifying non-freedom based on growing in the upper realms, divided into two parts: One, cause. Two, effect. Three, clarifying the concise meaning, divided into two parts: One, indication. Two, explanation, with two different approaches. The first approach clarifies the concise meaning based on the two dharmas of realms and classes.
二門依四法明略義分三。一標。二釋分四。一依欲明障出家。二依瞋明損他。三依癡明不敬父母。四依愛明不惠施。三顯過分二。一標。二釋分四。一障出家過。二離無恚害過。三不敬父母過。四不惠施過。
三十釋顯示離善說法律皆空無益頌分三 一標經句分四。一明欲求有求非是常法。二明邪梵行無沙門果正行則有。三明三求皆墮戲論。四明大師無有戲論 二釋經文分四。一標三種有情分三。一標欲求。二標有求。三標梵行求有情。二解釋分四。一合明欲求有求有情分四。一標。二釋分二。一立因。二顯果。三立喻。四法合。二明解脫梵行求分三。一標。二列名。三解釋分二。一明外道無沙門果。二明內道有沙門果分二。一明邪梵行無沙門果。二明正行有沙門果。三依三門明有戲論分三。一標。二釋。三結。四依如來及弟子明無戲論分二。一明師無戲論。二明弟子無戲論 第三明略義分三。一標。二釋。三結。
三十一釋顯示一切愚夫著應不著等頌分三 一標經句分三。一立四自在。二顯化利相。三明他不識測 二釋經文分三 一明阿羅漢由四種相自在遊行分三。一明因。二立果。三顯化用 二明輕毀分四。一總標。二列名釋分二。一依現樂明輕相。二依當果明輕相。三明輕毀因分二。一依生天。二
【現代漢語翻譯】 現代漢語譯本： 二門依據四法闡明略義，分為三部分。一、標示。二、解釋，分為四部分。一、依據貪慾闡明障礙出家。二、依據嗔恨闡明損害他人。三、依據愚癡闡明不尊敬父母。四、依據愛戀闡明不樂於佈施。三、揭示過患，分為二部分。一、標示。二、解釋，分為四部分。一、障礙出家的過患。二、遠離無嗔恚損害的過患。三、不尊敬父母的過患。四、不樂於佈施的過患。
三十、解釋顯示遠離善說法律皆空無益的偈頌，分為三部分。一、標示經句，分為四部分。一、闡明貪慾之求和有求並非是常法。二、闡明邪梵行沒有沙門果，正行則有。三、闡明三種求都墮入戲論。四、闡明大師沒有戲論。二、解釋經文，分為四部分。一、標示三種有情，分為三部分。一、標示貪慾之求。二、標示有求。三、標示梵行求有情。二、解釋，分為四部分。一、合併闡明貪慾之求、有求有情，分為四部分。一、標示。二、解釋，分為二部分。一、建立原因。二、顯示結果。三、建立比喻。四、法義結合。二、闡明解脫梵行求，分為三部分。一、標示。二、列舉名稱。三、解釋，分為二部分。一、闡明外道沒有沙門果。二、闡明內道有沙門果，分為二部分。一、闡明邪梵行沒有沙門果。二、闡明正行有沙門果。三、依據三門闡明有戲論，分為三部分。一、標示。二、解釋。三、總結。四、依據如來及弟子闡明沒有戲論，分為二部分。一、闡明佛陀沒有戲論。二、闡明弟子沒有戲論。第三、闡明略義，分為三部分。一、標示。二、解釋。三、總結。
三十一、解釋顯示一切愚夫執著應不執著等的偈頌，分為三部分。一、標示經句，分為三部分。一、建立四自在（catvāri vaiśāradyāni，四種無畏或四種自信）。二、顯示化利之相。三、闡明他人不認識測度。二、解釋經文，分為三部分。一、闡明阿羅漢（arhat，已證得涅槃的聖者）由四種相自在，分為三部分。一、闡明原因。二、建立結果。三、顯示化用。二、闡明輕毀，分為四部分。一、總標。二、列舉名稱解釋，分為二部分。一、依據現世安樂闡明輕毀之相。二、依據未來果報闡明輕毀之相。三、闡明輕毀的原因，分為二部分。一、依據生天。
【English Translation】 English version: The two sections rely on four dharmas to clarify the concise meaning, divided into three parts. 1. Indication. 2. Explanation, divided into four parts. 1. Based on desire, explain the obstacles to renunciation. 2. Based on hatred, explain harming others. 3. Based on ignorance, explain disrespecting parents. 4. Based on attachment, explain not being generous in giving. 3. Revealing faults, divided into two parts. 1. Indication. 2. Explanation, divided into four parts. 1. The fault of obstructing renunciation. 2. The fault of being free from anger and harm. 3. The fault of disrespecting parents. 4. The fault of not being generous in giving.
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Explaining the verses that show that abandoning well-spoken laws is empty and useless, divided into three parts. 1. Indicating the sutra verses, divided into four parts. 1. Explaining that seeking desire and existence are not constant dharmas. 2. Explaining that wrong conduct (brahmacarya) does not have the fruit of a śrāmaṇa (monk), while right conduct does. 3. Explaining that the three kinds of seeking all fall into frivolous discussions. 4. Explaining that the great teacher (Buddha) has no frivolous discussions. 2. Explaining the sutra text, divided into four parts. 1. Indicating the three kinds of sentient beings, divided into three parts. 1. Indicating seeking desire. 2. Indicating seeking existence. 3. Indicating sentient beings seeking conduct (brahmacarya). 2. Explanation, divided into four parts. 1. Combining and explaining sentient beings seeking desire and existence, divided into four parts. 1. Indication. 2. Explanation, divided into two parts. 1. Establishing the cause. 2. Showing the result. 3. Establishing a metaphor. 4. Combining the dharma meanings. 2. Explaining seeking liberation and conduct (brahmacarya), divided into three parts. 1. Indication. 2. Listing the names. 3. Explanation, divided into two parts. 1. Explaining that non-Buddhist paths do not have the fruit of a śrāmaṇa. 2. Explaining that the inner path has the fruit of a śrāmaṇa, divided into two parts. 1. Explaining that wrong conduct (brahmacarya) does not have the fruit of a śrāmaṇa. 2. Explaining that right conduct has the fruit of a śrāmaṇa. 3. Explaining having frivolous discussions based on the three doors, divided into three parts. 1. Indication. 2. Explanation. 3. Conclusion. 4. Explaining not having frivolous discussions based on the Tathāgata (Buddha) and disciples, divided into two parts. 1. Explaining that the teacher (Buddha) has no frivolous discussions. 2. Explaining that the disciples have no frivolous discussions. 3. Explaining the concise meaning, divided into three parts. 1. Indication. 2. Explanation. 3. Conclusion.
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Explaining the verses that show that all foolish people are attached to what should not be attached to, etc., divided into three parts. 1. Indicating the sutra verses, divided into three parts. 1. Establishing the four confidences (catvāri vaiśāradyāni). 2. Showing the appearance of transformation and benefit. 3. Explaining that others do not recognize and measure. 2. Explaining the sutra text, divided into three parts. 1. Explaining that the Arhat (arhat, a saint who has attained Nirvana) is free in four aspects, divided into three parts. 1. Explaining the cause. 2. Establishing the result. 3. Showing the transformation and use. 2. Explaining belittling and slandering, divided into four parts. 1. General indication. 2. Listing the names and explaining, divided into two parts. 1. Explaining the appearance of belittling based on present happiness. 2. Explaining the appearance of belittling based on future consequences. 3. Explaining the cause of belittling, divided into two parts. 1. Based on being born in heaven.
依財產。四顯師及弟子不能識分二。一明師不識。二明弟子不識 三明四種相分二。一問。二答分四。一依四識住明自在分二。一明愚失。二顯聖德。二依增益損減過明自在分二。一標。二釋分二。一明凡失。二明聖德。三依欲界生苦明自在分二。一示愚失。二顯聖德。四依上二界明自在分二。一明愚過。二顯聖德 第三略義分三。一標。二釋分二。一依著。二依怖明略義。三結。
三十二釋顯示有學異生二種差別頌分三 一標經句分二。一立因分四如論。二顯果 二釋經文分二。一明有學蠲除四軛分四。一明漸次斷三界過分五如論。二問四軛。三列答分四如論。四明不生下地二明異生生於下地分二。一立因。二顯果 第三明略義分三。一標。二釋分二。一依有學。二依異生。三結。
三十三釋顯示四種正行頌分三 一標經文分四。一立富果行。二善趣行三離惡趣行。四離苦行 二釋經文分四。一明富增行分三。一立因。二顯果。三明用。二明惡罪滅行分二。一立因。二顯果分三如論。三明舍諸惡趣分二。一立因。二顯果分二。一止因。二斷果。四明得涅槃行分二。一立因。二顯果分二。一有餘。二無餘 三明略義分三。一標。二釋分二。一標。二釋分四如論。三結。
三十四釋顯示三學果等頌分
【現代漢語翻譯】 現代漢語譯本： 關於財產。第四部分，闡釋導師和弟子無法識別（真如）分為兩部分。第一部分，闡釋導師無法識別。第二部分，闡釋弟子無法識別。第三部分，闡釋四種相，分為兩部分。第一部分，提問。第二部分，回答，分為四部分。第一部分，依據四識住闡釋自在，分為兩部分。第一部分，闡釋愚者的過失。第二部分，彰顯聖者的功德。第二部分，依據增益和損減的過失闡釋自在，分為兩部分。第一部分，標示。第二部分，解釋，分為兩部分。第一部分，闡釋凡夫的過失。第二部分，闡釋聖者的功德。第三部分，依據欲界眾生的苦闡釋自在，分為兩部分。第一部分，揭示愚者的過失。第二部分，彰顯聖者的功德。第四部分，依據上二界（色界和無色界）闡釋自在，分為兩部分。第一部分，闡釋愚者的過失。第二部分，彰顯聖者的功德。第三部分，簡略意義，分為三部分。第一部分，標示。第二部分，解釋，分為兩部分。第一部分，依據執著。第二部分，依據恐懼闡釋簡略意義。第三部分，總結。
第三十二部分，闡釋顯示有學（Śaikṣa，正在修行的聖者）異生（Pṛthagjana，凡夫）的兩種差別頌，分為三部分。第一部分，標示經句，分為兩部分。第一部分，建立因，分為四部分，如論中所述。第二部分，彰顯果。第二部分，解釋經文，分為兩部分。第一部分，闡釋有學蠲除四軛（catvāro yogāḥ，四種束縛），分為四部分。第一部分，闡釋漸次斷除三界（trayo dhātavaḥ，欲界、色界、無色界）的過失，分為五部分，如論中所述。第二部分，提問四軛。第三部分，列出回答，分為四部分，如論中所述。第四部分，闡釋不生於下地。第二部分，闡釋異生生於下地，分為兩部分。第一部分，建立因。第二部分，彰顯果。第三部分，闡釋簡略意義，分為三部分。第一部分，標示。第二部分，解釋，分為兩部分。第一部分，依據有學。第二部分，依據異生。第三部分，總結。
第三十三部分，闡釋顯示四種正行頌，分為三部分。第一部分，標示經文，分為四部分。第一部分，建立富果行。第二部分，善趣行。第三部分，離惡趣行。第四部分，離苦行。第二部分，解釋經文，分為四部分。第一部分，闡釋富增行，分為三部分。第一部分，建立因。第二部分，彰顯果。第三部分，闡釋作用。第二部分，闡釋惡罪滅行，分為兩部分。第一部分，建立因。第二部分，彰顯果，分為三部分，如論中所述。第三部分，闡釋舍諸惡趣，分為兩部分。第一部分，建立因。第二部分，彰顯果，分為兩部分。第一部分，止息因。第二部分，斷除果。第四部分，闡釋得涅槃行，分為兩部分。第一部分，建立因。第二部分，彰顯果，分為兩部分。第一部分，有餘（sopadhiśeṣa-nirvāṇa，有餘涅槃）。第二部分，無餘（nirupadhiśeṣa-nirvāṇa，無餘涅槃）。第三部分，闡釋簡略意義，分為三部分。第一部分，標示。第二部分，解釋，分為兩部分。第一部分，標示。第二部分，解釋，分為四部分，如論中所述。第三部分，總結。
第三十四部分，闡釋顯示三學（tri-śikṣā，戒、定、慧）果等頌
【English Translation】 English version: Concerning possessions. The fourth section, explaining that teachers and disciples cannot recognize (Tathata, suchness), is divided into two parts. The first part explains that teachers cannot recognize. The second part explains that disciples cannot recognize. The third part explains the four aspects, divided into two parts. The first part is the question. The second part is the answer, divided into four parts. The first part, explaining freedom based on the four abodes of consciousness (catvāri vijñāna-sthiti, four stations of consciousness), is divided into two parts. The first part explains the faults of the foolish. The second part reveals the virtues of the saints. The second part, explaining freedom based on the faults of increase and decrease, is divided into two parts. The first part is the indication. The second part is the explanation, divided into two parts. The first part explains the faults of ordinary beings. The second part explains the virtues of the saints. The third part, explaining freedom based on the suffering of beings in the desire realm (kāmadhātu), is divided into two parts. The first part reveals the faults of the foolish. The second part reveals the virtues of the saints. The fourth part, explaining freedom based on the upper two realms (rūpadhātu and arūpadhātu, form and formless realms), is divided into two parts. The first part explains the faults of the foolish. The second part reveals the virtues of the saints. The third part, the concise meaning, is divided into three parts. The first part is the indication. The second part is the explanation, divided into two parts. The first part is based on attachment. The second part is based on fear to explain the concise meaning. The third part is the conclusion.
The thirty-second section, explaining the verse showing the two differences between Śaikṣa (a trainee, one who is still learning) and Pṛthagjana (an ordinary being, a common person), is divided into three parts. The first part is the indication of the sutra verses, divided into two parts. The first part establishes the cause, divided into four parts, as described in the treatise. The second part reveals the result. The second part is the explanation of the sutra text, divided into two parts. The first part explains that the Śaikṣa eliminates the four yokes (catvāro yogāḥ, four bonds), divided into four parts. The first part explains the gradual elimination of the faults of the three realms (trayo dhātavaḥ, desire, form, and formless realms), divided into five parts, as described in the treatise. The second part asks about the four yokes. The third part lists the answers, divided into four parts, as described in the treatise. The fourth part explains not being born in the lower realms. The second part explains that the Pṛthagjana is born in the lower realms, divided into two parts. The first part establishes the cause. The second part reveals the result. The third part explains the concise meaning, divided into three parts. The first part is the indication. The second part is the explanation, divided into two parts. The first part is based on the Śaikṣa. The second part is based on the Pṛthagjana. The third part is the conclusion.
The thirty-third section, explaining the verse showing the four right practices, is divided into three parts. The first part indicates the sutra text, divided into four parts. The first part establishes the practice for the fruit of wealth. The second part is the practice for good destinies. The third part is the practice for leaving evil destinies. The fourth part is the practice for leaving suffering. The second part explains the sutra text, divided into four parts. The first part explains the practice for increasing wealth, divided into three parts. The first part establishes the cause. The second part reveals the result. The third part explains the function. The second part explains the practice for extinguishing evil deeds, divided into two parts. The first part establishes the cause. The second part reveals the result, divided into three parts, as described in the treatise. The third part explains abandoning all evil destinies, divided into two parts. The first part establishes the cause. The second part reveals the result, divided into two parts. The first part stops the cause. The second part cuts off the result. The fourth part explains the practice for attaining Nirvana, divided into two parts. The first part establishes the cause. The second part reveals the result, divided into two parts. The first part is with remainder (sopadhiśeṣa-nirvāṇa, Nirvana with remainder). The second part is without remainder (nirupadhiśeṣa-nirvāṇa, Nirvana without remainder). The third part explains the concise meaning, divided into three parts. The first part is the indication. The second part is the explanation, divided into two parts. The first part is the indication. The second part is the explanation, divided into four parts, as described in the treatise. The third part is the conclusion.
The thirty-fourth section, explaining the verse showing the fruits of the three learnings (tri-śikṣā, morality, concentration, and wisdom), etc.
三 一標經句分三。一明三學。二立學果。三顯不共義 二釋經文分三。一明諸惡莫作分二。一立因。二顯果分三。一依三業。二依根。三依情非情不作惡。二明諸善奉行分二。一標。二釋分三。一立戒學。二明心學。三顯慧學。三明自調其心分二。一標。二釋分三。一依實知明厭患。二依厭患明離染。三依離染明得解脫 三明略義分三。一標。二釋分三如論。三結。
三十五釋略示能不隨順長夜流轉左道之心勝利等頌分三 一標經句分二。一明左道過。二顯正道勝利分二。一立因。二顯果 二釋經文分四。一明難調伏分二。一明難調。二明輕躁分二。一依三毒。二依三相明輕躁。二明墜于諸欲。三明善調其心分二。一立因。二顯果分四如論。四明引安樂分二。一立現果。二顯當果 三明略義分三。一標。二釋分二。一依左道過明略義。二依正道勝利明略義。三結。
三十六釋略示于相善巧四種功德頌分三 一標經句分四。一明止德。二觀德。三無懈德。四究竟德 二釋經文分二。一總標。二別釋分四。一明奢摩他所作功德分三。一立因。二顯果分二。一標。二釋分三如論。三結。二明毗缽舍那所作功德分三。一立因。二顯果。三結。三明無懈憚所作功德分三。一立因。二顯果。三結。四明到究竟所作功
【現代漢語翻譯】 現代漢語譯本 三、一標經句分三：一、闡明三學（戒、定、慧）。二、確立修學之果。三、彰顯不共之義。 二、解釋經文分三：一、闡明諸惡莫作，又分二：一、確立因。二、彰顯果，又分三：一、依身、口、意三業。二、依六根（眼、耳、鼻、舌、身、意）。三、依有情與非有情，不作惡行。 二、闡明諸善奉行，又分二：一、標示。二、解釋，又分三：一、確立戒學。二、闡明心學。三、彰顯慧學。 三、闡明自調其心，又分二：一、標示。二、解釋，又分三：一、依如實知，闡明厭患。二、依厭患，闡明離染。三、依離染，闡明得解脫。 三、闡明略義分三：一、標示。二、解釋，又分三，如論中所述。三、總結。
三十五、解釋略示能不隨順長夜流轉左道之心勝利等頌分三：一、標經句分二：一、闡明左道之過。二、彰顯正道之勝利，又分二：一、確立因。二、彰顯果。 二、解釋經文分四：一、闡明難調伏，又分二：一、闡明難調。二、闡明輕躁，又分二：一、依貪、嗔、癡三毒（指眾生內心的三種煩惱）。二、依三相（指苦、空、無常）闡明輕躁。 二、闡明墜于諸欲。 三、闡明善調其心，又分二：一、確立因。二、彰顯果，又分四，如論中所述。 四、闡明引安樂，又分二：一、確立現世之果。二、彰顯未來之果。 三、闡明略義分三：一、標示。二、解釋，又分二：一、依左道之過，闡明略義。二、依正道之勝利，闡明略義。三、總結。
三十六、解釋略示于相善巧四種功德頌分三：一、標經句分四：一、闡明止德。二、觀德。三、無懈德。四、究竟德。 二、解釋經文分二：一、總標。二、分別解釋，又分四：一、闡明奢摩他（Samatha，止）所作功德，又分三：一、確立因。二、彰顯果，又分二：一、標示。二、解釋，又分三，如論中所述。三、總結。 二、闡明毗缽舍那（Vipassana，觀）所作功德，又分三：一、確立因。二、彰顯果。三、總結。 三、闡明無懈怠所作功德，又分三：一、確立因。二、彰顯果。三、總結。 四、闡明到究竟所作功德。
【English Translation】 English version III. 1. Annotating the Sutra Verses is divided into three parts: 1. Clarifying the Three Learnings (sila, samadhi, prajna). 2. Establishing the Fruits of Learning. 3. Revealing the Uncommon Meanings. 2. Explaining the Sutra Text is divided into three parts: 1. Clarifying 'Cease from All Evil,' further divided into two parts: 1. Establishing the Cause. 2. Revealing the Result, further divided into three parts: 1. Based on the Three Karmas of Body, Speech, and Mind. 2. Based on the Six Senses (eye, ear, nose, tongue, body, mind). 3. Based on Sentient and Non-Sentient beings, not committing evil deeds. 2. Clarifying 'Perform All Good,' further divided into two parts: 1. Indicating. 2. Explaining, further divided into three parts: 1. Establishing the Learning of Discipline (sila). 2. Clarifying the Learning of Mind (samadhi). 3. Revealing the Learning of Wisdom (prajna). 3. Clarifying 'Taming One's Own Mind,' further divided into two parts: 1. Indicating. 2. Explaining, further divided into three parts: 1. Based on Real Knowledge, clarifying aversion. 2. Based on aversion, clarifying detachment from defilements. 3. Based on detachment from defilements, clarifying the attainment of liberation. 3. Clarifying the Summary Meaning is divided into three parts: 1. Indicating. 2. Explaining, further divided into three parts, as described in the treatise. 3. Concluding.
- Explaining the verses that briefly show the benefits of not following the mind that drifts along the wrong path of long nights, etc., is divided into three parts: 1. Marking the Sutra verses is divided into two parts: 1. Clarifying the faults of the wrong path. 2. Revealing the benefits of the right path, further divided into two parts: 1. Establishing the Cause. 2. Revealing the Result.
- Explaining the Sutra Text is divided into four parts: 1. Clarifying the difficulty of taming, further divided into two parts: 1. Clarifying the difficulty of taming. 2. Clarifying restlessness, further divided into two parts: 1. Based on the Three Poisons (greed, hatred, delusion). 2. Based on the Three Characteristics (suffering, emptiness, impermanence), clarifying restlessness.
- Clarifying falling into various desires.
- Clarifying skillfully taming the mind, further divided into two parts: 1. Establishing the Cause. 2. Revealing the Result, further divided into four parts, as described in the treatise.
- Clarifying leading to happiness, further divided into two parts: 1. Establishing the present result. 2. Revealing the future result.
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Clarifying the Summary Meaning is divided into three parts: 1. Indicating. 2. Explaining, further divided into two parts: 1. Based on the faults of the wrong path, clarifying the summary meaning. 2. Based on the benefits of the right path, clarifying the summary meaning. 3. Concluding.
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Explaining the verses that briefly show the four kinds of merits of skillful means regarding characteristics is divided into three parts: 1. Marking the Sutra verses is divided into four parts: 1. Clarifying the merit of cessation. 2. The merit of contemplation. 3. The merit of non-懈怠 (xie dai,懈怠 means lax). 4. The merit of ultimate attainment.
- Explaining the Sutra Text is divided into two parts: 1. General indication. 2. Separate explanation, further divided into four parts: 1. Clarifying the merits accomplished by Samatha (止, cessation), further divided into three parts: 1. Establishing the Cause. 2. Revealing the Result, further divided into two parts: 1. Indicating. 2. Explaining, further divided into three parts, as described in the treatise. 3. Concluding.
- Clarifying the merits accomplished by Vipassana (觀, contemplation), further divided into three parts: 1. Establishing the Cause. 2. Revealing the Result. 3. Concluding.
- Clarifying the merits accomplished by non-lax, further divided into three parts: 1. Establishing the Cause. 2. Revealing the Result. 3. Concluding.
- Clarifying the merits accomplished by reaching ultimate attainment.
德分二。一立因分二。一善解脫。二解脫樂。三無染樂。二顯果。三結 三明略義分三。一標。二釋分二。一標。二釋分四如論。三結。
三十七釋顯示成就五支永斷五支頌分二 一標經句分二。一明成就出世五支。二明永斷流轉五支 二釋經文分二。一總標。二別釋分二。一明成就五支分三。一徴問。二答解釋分五如論。三總結。二明永斷五支分四。二問。二略答。三解釋分五如論。四總結。
三十八釋顯示心於三世長時染污無作者性等頌分三 一標經句分二。一立因分三。一依過去。二依現在。三依未來明因。二顯凈果 二釋經文分二。一總標。二解釋分四。一依過去明心遠行分四。一依果。二依因。三依無我。四依難知明遠行。二依現在明心獨行無身份二。一明獨行分二。一依無伴。二依非頓明獨行。二明無身份六。一明無身義。二立喻。三示本義。四徴。五答所以。六結。三依未來明心寐于窟分二。一立因。二顯果。四依聰慧明婆羅門分二。一立因。二顯果 三明略義分三。一標。二釋分三。一依過去。二依現在。三依未來明略義三結。
三十九釋略示諸在家者及外法出家者決定雜染善說法中出家者若行放逸墮染污品等頌分三 一標經句分五。一依無明等明染凈。二依諸漏明染凈。三依名
【現代漢語翻譯】 現代漢語譯本： 德有兩方面。一是立因，又分為三點：一是善解脫（Shàn jiětuō，指好的解脫），二是解脫樂（Jiětuō lè，指解脫的快樂），三是無染樂（Wú rǎn lè，指沒有污染的快樂）。二是顯果。三是總結。
三、闡明略義，分為三點：一是標示，二是解釋，解釋又分為四點，如論中所述。三是總結。
三十七、解釋顯示成就五支永斷五支頌，分為兩部分：一是標示經句，又分為兩點：一是闡明成就出世五支，二是闡明永斷流轉五支。二是解釋經文，分為兩部分：一是總標，二是分別解釋，分別解釋又分為兩部分：一是闡明成就五支，又分為三點：一是提問，二是回答解釋，回答解釋分為五點，如論中所述。三是總結。二是闡明永斷五支，分為四點：一是提問，二是簡略回答，三是解釋，解釋分為五點，如論中所述。四是總結。
三十八、解釋顯示心於三世長時染污無作者性等頌，分為三部分：一是標示經句，又分為兩點：一是立因，立因又分為三點：一是依據過去，二是依據現在，三是依據未來闡明原因。二是顯示清凈的果報。二是解釋經文，分為兩部分：一是總標，二是解釋，解釋分為四點：一是依據過去闡明心遠行，又分為四點：一是依據果報，二是依據原因，三是依據無我（Wú wǒ，指沒有自我），四是依據難以知曉闡明遠行。二是依據現在闡明心獨行無身，又分為兩點：一是闡明獨行，闡明獨行又分為兩點：一是依據沒有伴侶，二是依據並非同時闡明獨行。二是闡明無身，分為六點：一是闡明無身的含義，二是設立比喻，三是揭示本義，四是提問，五是回答原因，六是總結。三是依據未來闡明心寐于窟，又分為兩點：一是立因，二是顯果。四是依據聰慧闡明婆羅門（Póluómén，指古印度僧侶），又分為兩點：一是立因，二是顯果。三是闡明略義，分為三點：一是標示，二是解釋，解釋分為三點：一是依據過去，二是依據現在，三是依據未來闡明略義。三是總結。
三十九、解釋略示諸在家者及外法出家者決定雜染善說法中出家者若行放逸墮染污品等頌，分為三部分：一是標示經句，分為五點：一是依據無明（Wúmíng，指不明白事理）等闡明染凈，二是依據諸漏闡明染凈，三是依據名
【English Translation】 English version: Virtue has two aspects. First, establishing the cause, which is further divided into three points: first, good liberation (Shàn jiětuō, referring to good liberation), second, the joy of liberation (Jiětuō lè, referring to the joy of liberation), and third, the joy of non-contamination (Wú rǎn lè, referring to the joy without contamination). Second, revealing the result. Third, concluding.
Three, elucidating the concise meaning, divided into three points: first, indicating; second, explaining, which is further divided into four points, as described in the treatise. Third, concluding.
Thirty-seven, explaining the verse showing the accomplishment of the five branches and the permanent cutting off of the five branches, divided into two parts: first, indicating the sutra sentences, which is further divided into two points: first, elucidating the accomplishment of the five supramundane branches, and second, elucidating the permanent cutting off of the five branches of transmigration. Second, explaining the sutra text, divided into two parts: first, a general indication, and second, separate explanations, which are further divided into two parts: first, elucidating the accomplishment of the five branches, which is further divided into three points: first, questioning; second, answering and explaining, which is divided into five points, as described in the treatise. Third, concluding. Second, elucidating the permanent cutting off of the five branches, divided into four points: first, questioning; second, a brief answer; third, explaining, which is divided into five points, as described in the treatise. Fourth, concluding.
Thirty-eight, explaining the verse showing that the mind is defiled for a long time in the three times and has no agent nature, etc., divided into three parts: first, indicating the sutra sentences, which is further divided into two points: first, establishing the cause, which is further divided into three points: first, based on the past; second, based on the present; and third, based on the future, elucidating the cause. Second, revealing the pure result. Second, explaining the sutra text, divided into two parts: first, a general indication, and second, explaining, which is divided into four points: first, based on the past, elucidating the mind's far-going, which is further divided into four points: first, based on the result; second, based on the cause; third, based on no-self (Wú wǒ, referring to no ego); and fourth, based on the difficulty of knowing, elucidating the far-going. Second, based on the present, elucidating the mind's solitary going without a body, which is further divided into two points: first, elucidating the solitary going, which is further divided into two points: first, based on having no companion; and second, based on not being simultaneous, elucidating the solitary going. Second, elucidating the bodilessness, divided into six points: first, elucidating the meaning of bodilessness; second, establishing a metaphor; third, revealing the original meaning; fourth, questioning; fifth, answering the reason; and sixth, concluding. Third, based on the future, elucidating the mind sleeping in a cave, which is further divided into two points: first, establishing the cause; and second, revealing the result. Fourth, based on intelligence, elucidating the Brahmin (Póluómén, referring to ancient Indian monks), which is further divided into two points: first, establishing the cause; and second, revealing the result. Third, elucidating the concise meaning, divided into three points: first, indicating; second, explaining, which is divided into three points: first, based on the past; second, based on the present; and third, based on the future, elucidating the concise meaning. Third, concluding.
Thirty-nine, explaining the verse briefly showing that those who are householders and those who have left home in external dharmas are definitely defiled, and those who have left home in the well-spoken Dharma, if they act negligently, fall into the category of defilement, etc., divided into three parts: first, indicating the sutra sentences, divided into five points: first, based on ignorance (Wúmíng, referring to not understanding things) etc., elucidating defilement and purity; second, based on the outflows, elucidating defilement and purity; third, based on name
色明染凈。四依諸識明染凈。五依能趣明染凈 二釋經文分五 一釋初問答分二。一明問詞分二。一明請主。二明世間分三。一標。二釋。三意趣。二釋答詞分四。一釋無明所覆分三。一標。二列名。三釋分二如論。二明放逸不顯了。三明涂染分四。一總標。二列名分三如論。三釋分三如論。四結。四明大怖畏分二。一立因。二顯果 二合釋第二問答分二。一明所治分三。一無明漏。二戲論漏。三放逸漏。二明能治分三。一明遮止分三。一立所治。二顯能治分三。一依他音。二依作意。三依了知明能治。三結。二立偃塞分二。一立正義。二結。三防護 三釋第三問答分三。一明外道及在家過失。二明善說法中出家過失功德分三。一標。二釋分二。一立失。二顯德。三答難。三明無學永滅一切名色分二。一標。二釋分二。一立因。二顯果用 四釋第四問答分二。一明無學正念所行分三。一明正義。二立因。三結。二明諸識永滅相 五合釋第五問答分三。一明常委二作分三。一標。二列釋名。三別釋分二。一明常所作分三。一標。二列名。三明修義。二明委悉所作分二。一明治下分結。二明治上分結。二明於諸法巧念。三結 第三明略義分三。一標。二釋分二。一依在家及外法出家明略義。二依內法明略義分二。一立染品
【現代漢語翻譯】 色明染凈（Rūpa-saṃjñā-viśuddhi，對色法的清晰認知能帶來染污或清凈）。四依諸識明染凈（catuḥ-smṛtyupasthāna-vijñāna-viśuddhi，四念住相應的識能帶來染污或清凈）。五依能趣明染凈（pañca-indriya-gamana-viśuddhi，五根的運用能帶來染污或清凈）。 二、釋經文，分五部分： 一、釋初問答，分二部分： 一、明問詞，分二部分： 一、明請主。 二、明世間，分三部分： 一、標示。 二、解釋。 三、意趣。 二、釋答詞，分四部分： 一、釋無明所覆，分三部分： 一、標示。 二、列名。 三、解釋，分二部分，如論中所述。 二、明放逸不顯了。 三、明涂染，分四部分： 一、總標。 二、列名，分三部分，如論中所述。 三、解釋，分三部分，如論中所述。 四、總結。 四、明大怖畏，分二部分： 一、立因。 二、顯果。 二、合釋第二問答，分二部分： 一、明所治，分三部分： 一、無明漏（avidyāsrava，因無明產生的煩惱）。 二、戲論漏（prapañcāsrava，因戲論產生的煩惱）。 三、放逸漏（pramādasrava，因放逸產生的煩惱）。 二、明能治，分三部分： 一、明遮止，分三部分： 一、立所治。 二、顯能治，分三部分： 一、依他音（paratoghosa，聽聞他人之音）。 二、依作意（yoniso manasikara，如理作意）。 三、依了知明能治。 三、總結。 二、立偃塞，分二部分： 一、立正義。 二、總結。 三、防護。 三、釋第三問答，分三部分： 一、明外道及在家過失。 二、明善說法中出家過失功德，分三部分： 一、標示。 二、解釋，分二部分： 一、立失。 二、顯德。 三、答難。 三、明無學永滅一切名色（nāmarūpa，精神和物質現象），分二部分： 一、標示。 二、解釋，分二部分： 一、立因。 二、顯果用。 四、釋第四問答，分二部分： 一、明無學正念所行，分三部分： 一、明正義。 二、立因。 三、總結。 二、明諸識永滅相。 五、合釋第五問答，分三部分： 一、明常委二作，分三部分： 一、標示。 二、列釋名。 三、別釋，分二部分： 一、明常所作，分三部分： 一、標示。 二、列名。 三、明修義。 二、明委悉所作，分二部分： 一、明治下分結。 二、明治上分結。 二、明於諸法巧念。 三、總結。 第三、明略義，分三部分： 一、標示。 二、解釋，分二部分： 一、依在家及外法出家明略義。 二、依內法明略義，分二部分： 一、立染品。
【English Translation】 Rūpa-saṃjñā-viśuddhi (Clarity of perception regarding form, leading to defilement or purification). catuḥ-smṛtyupasthāna-vijñāna-viśuddhi (Clarity of consciousness associated with the four foundations of mindfulness, leading to defilement or purification). pañca-indriya-gamana-viśuddhi (Clarity of the functioning of the five faculties, leading to defilement or purification). Second, explaining the sutra text, divided into five parts: First, explaining the initial question and answer, divided into two parts: First, clarifying the question, divided into two parts: First, clarifying the one who asks. Second, clarifying the world, divided into three parts: First, indication. Second, explanation. Third, intention. Second, explaining the answer, divided into four parts: First, explaining being covered by ignorance, divided into three parts: First, indication. Second, listing the names. Third, explanation, divided into two parts, as described in the treatise. Second, clarifying heedlessness and non-manifestation. Third, clarifying staining and defilement, divided into four parts: First, general indication. Second, listing the names, divided into three parts, as described in the treatise. Third, explanation, divided into three parts, as described in the treatise. Fourth, conclusion. Fourth, clarifying great fear, divided into two parts: First, establishing the cause. Second, revealing the result. Second, combined explanation of the second question and answer, divided into two parts: First, clarifying what is to be treated, divided into three parts: First, the outflow of ignorance (avidyāsrava, defilements arising from ignorance). Second, the outflow of proliferation (prapañcāsrava, defilements arising from conceptual proliferation). Third, the outflow of heedlessness (pramādasrava, defilements arising from heedlessness). Second, clarifying what can treat it, divided into three parts: First, clarifying prevention, divided into three parts: First, establishing what is to be treated. Second, revealing what can treat it, divided into three parts: First, relying on the voice of another (paratoghosa, listening to the voice of others). Second, relying on proper attention (yoniso manasikara, appropriate mental engagement). Third, clarifying the ability to treat through understanding. Third, conclusion. Second, establishing obstruction, divided into two parts: First, establishing the correct meaning. Second, conclusion. Third, protection. Third, explaining the third question and answer, divided into three parts: First, clarifying the faults of non-Buddhists and householders. Second, clarifying the faults and merits of renunciates in the well-taught Dharma, divided into three parts: First, indication. Second, explanation, divided into two parts: First, establishing the faults. Second, revealing the merits. Third, answering the difficulties. Third, clarifying the complete cessation of all name and form (nāmarūpa, mental and material phenomena) by the Arhat, divided into two parts: First, indication. Second, explanation, divided into two parts: First, establishing the cause. Second, revealing the result and function. Fourth, explaining the fourth question and answer, divided into two parts: First, clarifying the conduct of mindfulness of the Arhat, divided into three parts: First, clarifying the correct meaning. Second, establishing the cause. Third, conclusion. Second, clarifying the aspect of the complete cessation of all consciousness. Fifth, combined explanation of the fifth question and answer, divided into three parts: First, clarifying the two types of actions, constant and entrusted, divided into three parts: First, indication. Second, listing and explaining the names. Third, separate explanation, divided into two parts: First, clarifying the constant actions, divided into three parts: First, indication. Second, listing the names. Third, clarifying the meaning of practice. Second, clarifying the entrusted actions, divided into two parts: First, concluding the lower division. Second, concluding the upper division. Second, clarifying skillful mindfulness of all dharmas. Third, conclusion. Third, clarifying the abbreviated meaning, divided into three parts: First, indication. Second, explanation, divided into two parts: First, clarifying the abbreviated meaning based on householders and renunciates of external teachings. Second, clarifying the abbreviated meaning based on the internal Dharma, divided into two parts: First, establishing the defiled qualities.
。二顯凈品。三結。
四十釋略示貪著諸欲愛味過患等頌分三 一標經句分六。一明貪著欲味。二明失欲過三明出離功德。四明諸欲自性。五明愛味過患。六明出離勝利 二釋經文分六 一釋于諸欲愛味貪著頌分三。一標出處。二釋分三。一明求相。二明受用。三明貪著。三結 二釋失諸欲過患頌分二。一釋分二。一明正義。二立喻。二結 三釋出離諸欲功德頌分三。一明貪著過患分二。一標喻。二明螫人。二明不染德分二。一立因。二顯果利。三總結 四釋諸欲自性頌分三。一總標。二列名。三解釋分二。一明事欲分九。一標。二列名分二如論。三徴。四答所以。五明事王方便分二。一標。二釋。六明商賈方便分二。一明正義。二例余。七明受用助伴。八明招集等伴。九結。二明煩惱欲分二。一標。二釋 五釋愛味過患頌分四。一明二欲過失分二。一標。二釋。二明無對治。三立喻。四法合 六釋出離功德頌分二。一明永絕諸欲分二。一明正義。二明棄捨愁憂分二。一明正義。二立喻。二立喻 第三明略義分三。一標。二釋分二。一依諸欲明略義分四如論。二依愛味明略義分二如論。三結。
四十一釋略示于善說法律中修梵行者於一切相不與他共頌分三 一標經句分二。一立不共因。二顯不共果 二釋
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經文分二。一明來處。二釋本文分三。一總標。二別釋。三總結。別釋分五 一明於過去無戀分三。一立因。二顯果。三結 二明不希求未來分三。一立因。二顯果。三結 三明遍觀現在諸法分四。一觀五蘊等分二。一觀果。二觀因。二觀身等惡行分二。一標。二釋分二。一明身業。二例餘二業。三觀諸蘊無常等四結 四明無劫奪分三。一立因。二顯果。三結 五明無動分三。一立因。二顯果。三結 三總結分二。一立因。二顯果 第三明略義分三。一標。二釋分二。一立因。二顯果。三結。
大門第三明總攝分四十一。如論應知。
廣釋中第十二釋修所成地分三。一略釋。二廣解。三總結 初文分六。一總問。二略答。三徴問。四列名。五明相攝分三。一標。二徴問。一列名。六明四處七支勝德分二。一明出處。二明圓滿三學德。
第二廣解分七。一明生圓滿。二明聞正法圓滿。三明涅槃為上首。四明能熟解脫慧之成熟。五明修習對治。六明世間一切種清凈。七明出世間一切種清凈。
初明生圓滿分二。一略。二廣。初文分四。一總問。二略答。三列名。四結。二廣分四 一解釋內外五法分二。一明依內五法分三。一總問。二答列。三別釋分五。一明眾同分圓滿分二。一標。二釋。二明處
【現代漢語翻譯】 現代漢語譯本 經文分為兩部分。第一部分闡明經文的來源，第二部分解釋經文的本文。本文又分為三個部分：總標、別釋和總結。別釋部分又分為五個部分： 第一，闡明對於過去沒有留戀，又分為三個部分：立因、顯果和總結。 第二，闡明不希求未來，又分為三個部分：立因、顯果和總結。 第三，闡明普遍觀察現在的諸法，又分為四個部分：一，觀察五蘊等，又分為兩個部分：一，觀察果；二，觀察因。二，觀察身等惡行，又分為兩個部分：一，標；二，釋，又分為兩個部分：一，闡明身業；二，以身業為例說明其餘二業。三，觀察諸蘊的無常等。四，總結。 第四，闡明沒有劫奪，又分為三個部分：立因、顯果和總結。 第五，闡明沒有動搖，又分為三個部分：立因、顯果和總結。 第三，總結，又分為兩個部分：立因、顯果。 第三部分闡明略義，又分為三個部分：一，標；二，釋，又分為兩個部分：一，立因；二，顯果。三，總結。
大門第三闡明總攝，分為四十一部分。如論中所說，應當知曉。
廣釋中第十二解釋修所成地，分為三個部分：一，略釋；二，廣解；三，總結。初文分為六個部分：一，總問；二，略答；三，征問；四，列名；五，闡明相攝，又分為三個部分：一，標；二，征問；一，列名。六，闡明四處七支的殊勝功德，又分為兩個部分：一，闡明出處；二，闡明圓滿三學（戒、定、慧）的功德。
第二，廣解，分為七個部分：一，闡明生圓滿；二，闡明聽聞正法圓滿；三，闡明涅槃為最上；四，闡明能夠成熟解脫智慧的成熟；五，闡明修習對治；六，闡明世間一切種類的清凈；七，闡明出世間一切種類的清凈。
首先闡明生圓滿，分為兩個部分：一，略；二，廣。初文分為四個部分：一，總問；二，略答；三，列名；四，總結。二，廣，分為四個部分：一，解釋內外五法，又分為兩個部分：一，闡明依內五法，又分為三個部分：一，總問；二，答並列舉；三，分別解釋，又分為五個部分：一，闡明眾同分圓滿，又分為兩個部分：一，標；二，釋。二，闡明處
【English Translation】 English version The sutra is divided into two parts. The first part clarifies the origin of the sutra, and the second part explains the text of the sutra. The text is further divided into three parts: a general introduction, separate explanations, and a conclusion. The separate explanations are divided into five parts: First, clarifying that there is no attachment to the past, which is further divided into three parts: establishing the cause, revealing the result, and concluding. Second, clarifying that there is no desire for the future, which is further divided into three parts: establishing the cause, revealing the result, and concluding. Third, clarifying the universal observation of present dharmas (phenomena), which is further divided into four parts: 1. Observing the five skandhas (aggregates) etc., which is further divided into two parts: 1. Observing the result; 2. Observing the cause. 2. Observing evil deeds of body etc., which is further divided into two parts: 1. Introduction; 2. Explanation, which is further divided into two parts: 1. Clarifying bodily karma; 2. Using bodily karma as an example to explain the other two karmas. 3. Observing the impermanence etc. of the skandhas. 4. Conclusion. Fourth, clarifying that there is no robbery, which is further divided into three parts: establishing the cause, revealing the result, and concluding. Fifth, clarifying that there is no movement, which is further divided into three parts: establishing the cause, revealing the result, and concluding. Third, conclusion, which is further divided into two parts: establishing the cause, revealing the result. The third part clarifies the brief meaning, which is further divided into three parts: 1. Introduction; 2. Explanation, which is further divided into two parts: 1. Establishing the cause; 2. Revealing the result. 3. Conclusion.
The third great gate clarifies the general summary, which is divided into forty-one parts. As stated in the treatise, it should be known.
In the extensive explanation, the twelfth explains the cultivated ground, which is divided into three parts: 1. Brief explanation; 2. Extensive explanation; 3. Conclusion. The initial text is divided into six parts: 1. General question; 2. Brief answer; 3. Questioning; 4. Listing names; 5. Clarifying mutual inclusion, which is further divided into three parts: 1. Introduction; 2. Questioning; 1. Listing names. 6. Clarifying the superior virtues of the four places and seven branches, which is further divided into two parts: 1. Clarifying the origin; 2. Clarifying the virtues of complete three learnings (sila, samadhi, prajna).
Second, the extensive explanation is divided into seven parts: 1. Clarifying the perfection of birth; 2. Clarifying the perfection of hearing the true Dharma; 3. Clarifying Nirvana as the highest; 4. Clarifying the maturity of the wisdom that can mature liberation; 5. Clarifying the practice of antidotes; 6. Clarifying the purity of all kinds in the world; 7. Clarifying the purity of all kinds beyond the world.
First, clarifying the perfection of birth, which is divided into two parts: 1. Brief; 2. Extensive. The initial text is divided into four parts: 1. General question; 2. Brief answer; 3. Listing names; 4. Conclusion. 2. Extensive, divided into four parts: 1. Explaining the five internal and external dharmas, which is further divided into two parts: 1. Clarifying the five internal dharmas, which is further divided into three parts: 1. General question; 2. Answering and listing; 3. Separate explanations, which is further divided into five parts: 1. Clarifying the perfection of commonality, which is further divided into two parts: 1. Introduction; 2. Explanation. 2. Clarifying the place
所圓滿分二。一標。二釋分二。一明中生。二不生邊地。三明依止圓滿分二。一標。二釋分四如論。四明無業障圓滿分二。一標。二釋分二。一明業相。二明業過失。五明無信解障圓滿分二。一標。二釋分三。一明不生心處。二明因。三顯果 第二明依外五法分四。一總問。二答列。三解釋分五。一明大師圓滿分二。一標。二釋分二。一立自利德。二顯利他德。二明世俗正法施設圓滿分二。一標。二釋分二。一立能說人。二顯所說法分三。一善惡法。二緣生法。三十二分法。三明勝義正法隨轉圓滿分二。一標。二釋分二。一立因。二顯果分二。一立下依果。二顯上依果。四明正行不滅圓滿分二。一標。二釋分二。一明世俗正法。二明勝義正法。五明隨順資緣圓滿分二。一標。二釋分二。一立因。二顯果。四明總結 第二明十種生圓滿總是第一修瑜伽處所相分二。一立因。二顯果 第三明有學無學差別分五。一總標。二列名。三明意趣分二。一標。二釋。四徴。五答所以 第四明初支生圓滿無過增義。
廣解中第二明聞正法圓滿分三。一總問。二略答。三廣解分二 一依隨順無染明說正法分二。一略分二。一標。二釋。二廣解分二。一列數。二指文 二依離四過明聞正法分二。一略釋分三一標。二列釋。三結。二
【現代漢語翻譯】 現代漢語譯本： 所圓滿分為二。一、標（指出要點）。二、釋（解釋）。 釋又分為二。一、明中生（說明生於中間地帶）。二、不生邊地（不生於邊遠地區）。 三、明依止圓滿（說明依靠的圓滿）分為二。一、標。二、釋。釋又分為四，如論中所述。 四、明無業障圓滿（說明沒有業力障礙的圓滿）分為二。一、標。二、釋。釋又分為二。一、明業相（說明業的相狀）。二、明業過失（說明業的過患）。 五、明無信解障圓滿（說明沒有信解障礙的圓滿）分為二。一、標。二、釋。釋又分為三。一、明不生心處（說明不生起邪見的地方）。二、明因（說明原因）。三、顯果（顯示結果）。 第二，明依外五法（說明依靠外在五法）分為四。一、總問（總的提問）。二、答列（回答並列舉）。三、解釋分為五。一、明大師圓滿（說明大師的圓滿）分為二。一、標。二、釋。釋又分為二。一、立自利德（建立自利功德）。二、顯利他德（顯示利他功德）。 二、明世俗正法施設圓滿（說明世俗正法設施的圓滿）分為二。一、標。二、釋。釋又分為二。一、立能說人（建立能夠說法的人）。二、顯所說法（顯示所說的法）分為三。一、善惡法（善法和惡法）。二、緣生法（緣起法）。三、十二分法（十二部經）。 三、明勝義正法隨轉圓滿（說明勝義正法隨之運轉的圓滿）分為二。一、標。二、釋。釋又分為二。一、立因（建立原因）。二、顯果（顯示結果）分為二。一、立下依果（建立下等依靠的果）。二、顯上依果（顯示上等依靠的果）。 四、明正行不滅圓滿（說明正行不滅的圓滿）分為二。一、標。二、釋。釋又分為二。一、明世俗正法（說明世俗正法）。二、明勝義正法（說明勝義正法）。 五、明隨順資緣圓滿（說明隨順資助因緣的圓滿）分為二。一、標。二、釋。釋又分為二。一、立因（建立原因）。二、顯果（顯示結果）。 四、明總結（說明總結）。 第二，明十種生圓滿（說明十種生的圓滿）總是第一修瑜伽處所相（總是第一修瑜伽的地方的相）分為二。一、立因（建立原因）。二、顯果（顯示結果）。 第三，明有學無學差別（說明有學和無學的差別）分為五。一、總標（總的標示）。二、列名（列舉名稱）。三、明意趣（說明意趣）分為二。一、標。二、釋。四、徴（提問）。五、答所以（回答原因）。 第四，明初支生圓滿無過增義（說明最初的支分生起圓滿沒有過失增加的意義）。 廣解中第二，明聞正法圓滿（說明聽聞正法的圓滿）分為三。一、總問（總的提問）。二、略答（簡略回答）。三、廣解（詳細解釋）分為二。一、依隨順無染明說正法（依靠隨順沒有染污來說明正法）分為二。一、略分（簡略劃分）分為二。一、標。二、釋。二、廣解（詳細解釋）分為二。一、列數（列舉數目）。二、指文（指出經文）。二、依離四過明聞正法（依靠遠離四種過失來說明聽聞正法）分為二。一、略釋（簡略解釋）分為三。一、標。二、列釋。三、結。 二
【English Translation】 English version: The perfections are divided into two: 1. Identification (pointing out the key points). 2. Explanation. The explanation is further divided into two: 1. Clarifying birth in the central lands. 2. Not being born in border regions. 3. Clarifying the perfection of reliance, divided into two: 1. Identification. 2. Explanation. The explanation is further divided into four, as described in the treatise. 4. Clarifying the perfection of being without karmic obscurations, divided into two: 1. Identification. 2. Explanation. The explanation is further divided into two: 1. Clarifying the aspects of karma. 2. Clarifying the faults of karma. 5. Clarifying the perfection of being without obstacles to faith and understanding, divided into two: 1. Identification. 2. Explanation. The explanation is further divided into three: 1. Clarifying the places where wrong views do not arise. 2. Clarifying the cause. 3. Revealing the result. Secondly, clarifying reliance on the five external factors, divided into four: 1. General question. 2. Answer with enumeration. 3. Explanation, divided into five: 1. Clarifying the perfection of the master, divided into two: 1. Identification. 2. Explanation. The explanation is further divided into two: 1. Establishing the qualities of self-benefit. 2. Revealing the qualities of benefiting others. 2. Clarifying the perfection of the establishment of conventional Dharma, divided into two: 1. Identification. 2. Explanation. The explanation is further divided into two: 1. Establishing the person who can teach. 2. Revealing the Dharma that is taught, divided into three: 1. Virtuous and non-virtuous Dharmas. 2. Dependent arising. 3. The twelve divisions of scripture (twelve kinds of Buddhist texts). 3. Clarifying the perfection of the transformation of the ultimate Dharma, divided into two: 1. Identification. 2. Explanation. The explanation is further divided into two: 1. Establishing the cause. 2. Revealing the result, divided into two: 1. Establishing the result of lower reliance. 2. Revealing the result of higher reliance. 4. Clarifying the perfection of the non-extinction of correct practice, divided into two: 1. Identification. 2. Explanation. The explanation is further divided into two: 1. Clarifying conventional Dharma. 2. Clarifying ultimate Dharma. 5. Clarifying the perfection of conducive resources, divided into two: 1. Identification. 2. Explanation. The explanation is further divided into two: 1. Establishing the cause. 2. Revealing the result. 4. Clarifying the summary. Secondly, clarifying the perfection of the ten kinds of birth, which is always the aspect of the place for practicing the first yoga, divided into two: 1. Establishing the cause. 2. Revealing the result. Thirdly, clarifying the difference between those who are still learning (有學, 'aryas in training') and those who have completed their learning (無學, 'arhats'), divided into five: 1. General identification. 2. Enumeration of names. 3. Clarifying the intention, divided into two: 1. Identification. 2. Explanation. 4. Question. 5. Answer to the reason. Fourthly, clarifying the meaning of the perfection of the arising of the initial limb, without fault or increase. In the detailed explanation, secondly, clarifying the perfection of hearing the correct Dharma, divided into three: 1. General question. 2. Brief answer. 3. Detailed explanation, divided into two: 1. Relying on accordance without defilement to clarify the teaching of the correct Dharma, divided into two: 1. Brief division, divided into two: 1. Identification. 2. Explanation. 2. Detailed explanation, divided into two: 1. Enumerating the numbers. 2. Pointing to the text. 2. Relying on being free from the four faults to clarify hearing the correct Dharma, divided into two: 1. Brief explanation, divided into three: 1. Identification. 2. Enumerated explanation. 3. Conclusion. Two
廣解分二。一列數。二指文。
廣解中第三明涅槃為上首分二。一略釋分二。一問。二答分三。一立因。二顯果。三明離失。二廣解分六 一總標十法 二明十法所依分二。一有餘依。二無餘依 三配十法分二。一依有餘。二依無餘 四釋十法分二。一依有餘依明九法分四。一依聞所成慧立三法分二。一標。二釋分三如論。二依思所成慧立二法分二。一立因分二。一離憒鬧。二離障蓋。二顯果。三依修所成慧立四法分三。一標。二釋分四。一見生死過二見出離德。三見諦。四證無學。三結。四總結。二依無餘依立一法 五明聽聞正法勝利分五。一總標。二徴問。三列名。四解釋分三。一依聽聞正法明勝利分二。一明利他。二明自利分二。一得法味利。二得出世善根。二依正修明勝利分二。一明利他德。二明利自德。三依證苦邊際明勝利。五結 六明無過無增。
廣解中第四明能熟解脫慧之成熟分七 一總問 二略答分二。一依觀。二依止明成熟 三徴 四答所以 五依經明十種能熟解脫慧成熟之法分三 一解釋十法分十。一明親近妙善知識。二明尸羅圓滿。三明具遍知門。四明調善。五明恭敬而聽。六明能隨請問。七明聽其妙法。八明於其妙法發勤進心。九明於可厭法而生厭惡。十明如理作意而能斷除二
【現代漢語翻譯】 現代漢語譯本 廣解分為兩部分：一是列舉要點，二是解釋經文。
在廣解中，第三部分闡明涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）為最高境界，分為兩部分：一是簡要解釋，又分為兩部分：一是提問，二是回答，回答又分為三部分：一是確立原因，二是彰顯結果，三是闡明遠離過失。二是詳細解釋，分為六部分：一是總括標明十法（Ten Dharmas，佛教術語，指十種修行方法），二是闡明十法所依之境，分為兩部分：一是有餘依（With Remainder of Clinging，指仍有殘餘煩惱的境界），二是無餘依（Without Remainder of Clinging，指完全斷除煩惱的境界），三是配對十法，分為兩部分：一是依據有餘依，二是依據無餘依，四是解釋十法，分為兩部分：一是依據有餘依闡明九法，分為四部分：一是依據聽聞而成的智慧確立三法，分為兩部分：一是標明，二是解釋，解釋分為三部分，如論中所述。二是依據思慮而成的智慧確立二法，分為兩部分：一是確立原因，原因分為兩部分：一是遠離喧囂，二是遠離障礙和覆蓋。二是彰顯結果。三是依據修習而成的智慧確立四法，分為三部分：一是標明，二是解釋，解釋分為四部分：一是看到生死的過患，二是看到出離的功德，三是見到真諦（Truth，佛教術語，指佛教的根本教義），四是證得無學（No More Learning，佛教術語，指修行達到最高階段，無需再學習），三是總結，四是總括。二是依據無餘依確立一法。五是闡明聽聞正法的勝利，分為五部分：一是總括標明，二是提出疑問，三是列舉名稱，四是解釋，解釋分為三部分：一是依據聽聞正法闡明勝利，分為兩部分：一是闡明利他（Benefit others，佛教術語，利益他人）的功德，二是闡明自利（Benefit oneself，佛教術語，利益自己）的功德，自利又分為兩部分：一是獲得法味之利，二是得出世善根。二是依據正確修習闡明勝利，分為兩部分：一是闡明利他的功德，二是闡明利己的功德。三是依據證得苦的邊際闡明勝利。五是總結。六是闡明沒有過失，沒有增減。
廣解中，第四部分闡明能夠成熟解脫智慧的成熟，分為七部分：一是總括提問，二是簡要回答，回答分為兩部分：一是依據觀（Insight，佛教術語，指內觀）明成熟，二是依據止（Calm Abiding，佛教術語，指止息雜念，保持內心平靜）明成熟，三是提出疑問，四是回答原因，五是依據經典闡明十種能夠成熟解脫智慧的方法，分為三部分：一是解釋十法，分為十部分：一是闡明親近妙善知識（Excellent Spiritual Friend，佛教術語，指能夠引導人們走向解脫的善知識），二是闡明尸羅（Sila，佛教術語，指戒律）圓滿，三是闡明具遍知門，四是闡明調善，五是闡明恭敬聽聞，六是闡明能夠隨請問，七是闡明聽其妙法，八是闡明于其妙法發起勤奮精進之心，九是闡明對於可厭惡之法而生厭惡，十是闡明如理作意（Appropriate Attention，佛教術語，指如理思維）而能夠斷除。
【English Translation】 English version The Extensive Explanation is divided into two parts: first, listing the points; second, explaining the text.
Within the Extensive Explanation, the third part clarifies Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) as the supreme state, divided into two parts: first, a brief explanation, which is further divided into two parts: first, a question; second, an answer, which is further divided into three parts: first, establishing the cause; second, revealing the result; third, clarifying the absence of faults. Second, a detailed explanation, divided into six parts: first, a general indication of the Ten Dharmas (Ten Dharmas, Buddhist term, referring to ten kinds of practice methods); second, clarifying the basis of the Ten Dharmas, divided into two parts: first, With Remainder of Clinging (With Remainder of Clinging, referring to the state where there are still residual afflictions); second, Without Remainder of Clinging (Without Remainder of Clinging, referring to the state of completely eliminating afflictions); third, matching the Ten Dharmas, divided into two parts: first, based on With Remainder of Clinging; second, based on Without Remainder of Clinging; fourth, explaining the Ten Dharmas, divided into two parts: first, based on With Remainder of Clinging, clarifying the Nine Dharmas, divided into four parts: first, based on the wisdom attained through hearing, establishing the Three Dharmas, divided into two parts: first, indicating; second, explaining, the explanation is divided into three parts, as described in the treatise. Second, based on the wisdom attained through thinking, establishing the Two Dharmas, divided into two parts: first, establishing the cause, the cause is divided into two parts: first, being away from noise; second, being away from obstacles and coverings. Second, revealing the result. Third, based on the wisdom attained through cultivation, establishing the Four Dharmas, divided into three parts: first, indicating; second, explaining, the explanation is divided into four parts: first, seeing the faults of birth and death; second, seeing the merits of liberation; third, seeing the Truth (Truth, Buddhist term, referring to the fundamental teachings of Buddhism); fourth, attaining No More Learning (No More Learning, Buddhist term, referring to the highest stage of practice, where there is no need to learn further); third, concluding; fourth, summarizing. Second, based on Without Remainder of Clinging, establishing One Dharma. Fifth, clarifying the benefits of hearing the True Dharma, divided into five parts: first, a general indication; second, raising questions; third, listing names; fourth, explaining, the explanation is divided into three parts: first, based on hearing the True Dharma, clarifying the benefits, divided into two parts: first, clarifying the merits of benefiting others (Benefit others, Buddhist term, benefiting others); second, clarifying the merits of benefiting oneself (Benefit oneself, Buddhist term, benefiting oneself), benefiting oneself is further divided into two parts: first, obtaining the benefit of the taste of Dharma; second, obtaining supramundane roots of virtue. Second, based on correct practice, clarifying the benefits, divided into two parts: first, clarifying the merits of benefiting others; second, clarifying the merits of benefiting oneself. Third, based on attaining the limit of suffering, clarifying the benefits. Fifth, concluding. Sixth, clarifying that there is no fault, no increase or decrease.
Within the Extensive Explanation, the fourth part clarifies the maturation of the wisdom that can mature liberation, divided into seven parts: first, a general question; second, a brief answer, the answer is divided into two parts: first, based on Insight (Insight, Buddhist term, referring to introspection) clarifying maturation; second, based on Calm Abiding (Calm Abiding, Buddhist term, referring to stopping distracting thoughts and maintaining inner peace) clarifying maturation; third, raising questions; fourth, answering the reason; fifth, based on the scriptures, clarifying the ten methods that can mature the wisdom of liberation, divided into three parts: first, explaining the Ten Dharmas, divided into ten parts: first, clarifying associating with Excellent Spiritual Friend (Excellent Spiritual Friend, Buddhist term, referring to a good teacher who can guide people towards liberation); second, clarifying the perfection of Sila (Sila, Buddhist term, referring to precepts); third, clarifying possessing the gate of pervasive knowledge; fourth, clarifying taming well; fifth, clarifying listening respectfully; sixth, clarifying being able to ask questions accordingly; seventh, clarifying listening to the wonderful Dharma; eighth, clarifying generating diligent effort towards the wonderful Dharma; ninth, clarifying generating aversion towards what is repulsive; tenth, clarifying Appropriate Attention (Appropriate Attention, Buddhist term, referring to appropriate thinking) and being able to eliminate.
明十法功德分三。一除惡趣法。二修集一切對治。三明得果。三總結 六明三支攝一切聖教廣義勝德分二。一標。二釋 七明三支是第三修行因緣分三。一明正義。二徴。三答所以分二。一標。二釋 廣解中第五明修習對治分八 一總問 二略答 三徴問 四列名分三如論 五明十種修習分二。一總問。二別答分三 一依在家明修習分二。一明所治法分二。一立欲相應貪及受用相應愛。二顯過不生喜樂。二明能治法分二。一不凈想。二無常想 二依出家明修習分四。一標四種所作。二解釋四作分四。一明常方便修善法所作分二。一標。二釋分二。一伏愛味樂心。二明瞭苦性。二明無戲論所作分二。一標。二釋。三明時時所作分二。一標。二釋。四明遠離處所作分二。一標。二釋。三明所對治法分二。一標。二別釋分四。一明常修善法障。二明無戲論障。三明貪味障。四明遠離障。四明能治法分二。一標。二釋分四。一治懈怠。二治身見。三治貪味。四治著世樂欲 三依閑居作意明修習分二。一明所治分三。一標。二徴問。三答釋分四。一止觀障。二愛味障。三散動障。四不死障。二明能治分二。一標。二釋分四。一治止觀障。二治愛味障。三治散動障。四治不死障 六釋能想分四 一明於在家位修不凈想所治能治分五
【現代漢語翻譯】 現代漢語譯本 明十法功德分三：一、去除惡趣之法；二、修集一切對治（指能對治煩惱的方法）；三、闡明所得之果。三、總結。 六、闡明三支（指戒、定、慧三學）涵蓋一切聖教的廣義殊勝功德，分為兩部分：一、標示；二、解釋。 七、闡明三支是第三種修行的因緣，分為三部分：一、闡明正義；二、提問；三、回答。回答又分為兩部分：一、標示；二、解釋。 廣解中第五部分，闡明修習對治，分為八部分：一、總問；二、略答；三、提問；四、列舉名稱，如論中所述，分為三部分；五、闡明十種修習，分為兩部分：一、總問；二、分別回答，分為三部分： 一、依在家身份闡明修習，分為兩部分：一、闡明所要對治的法，分為兩部分：一、建立與慾望相應的貪以及與受用相應的愛；二、顯示其過患，即不能產生喜樂。二、闡明能對治的法，分為兩部分：一、不凈想（觀想身體不凈）；二、無常想（觀想世事無常）。 二、依出家身份闡明修習，分為四部分：一、標示四種所作；二、解釋四種所作，分為四部分：一、闡明常常方便修習善法所作，分為兩部分：一、標示；二、解釋，又分為兩部分：一、降伏愛味（對世間享樂的貪愛）之心；二、明瞭苦性（認識到苦的本質）。二、闡明無戲論所作，分為兩部分：一、標示；二、解釋。三、闡明時時所作，分為兩部分：一、標示；二、解釋。四、闡明遠離處所作，分為兩部分：一、標示；二、解釋。 三、闡明所對治的法，分為兩部分：一、標示；二、分別解釋，分為四部分：一、闡明常修善法的障礙；二、闡明無戲論的障礙；三、闡明貪味的障礙；四、闡明遠離的障礙。 四、闡明能對治的法，分為兩部分：一、標示；二、解釋，分為四部分：一、對治懈怠；二、對治身見（對身體的錯誤執著）；三、對治貪味；四、對治執著世間享樂的慾望。 三、依閑居作意闡明修習，分為兩部分：一、闡明所要對治的，分為三部分：一、標示；二、提問；三、回答解釋，分為四部分：一、止觀（止息妄念和觀照實相）的障礙；二、愛味的障礙；三、散動的障礙；四、不死（認為自己不會死亡）的障礙。 二、闡明能對治的，分為兩部分：一、標示；二、解釋，分為四部分：一、對治止觀的障礙；二、對治愛味的障礙；三、對治散動的障礙；四、對治不死的障礙。 六、解釋能想（能作意），分為四部分：一、闡明于在家位修不凈想所對治和能對治，分為五部分。
【English Translation】 English version The merit of clarifying the ten dharmas is divided into three parts: 1. The method of eliminating evil destinies; 2. Cultivating all antidotes (referring to methods that can counteract afflictions); 3. Clarifying the fruits obtained. 3. Summary. 6. Clarifying the extensive and supreme merits of the three branches (referring to the three learnings of morality, concentration, and wisdom) encompassing all sacred teachings, divided into two parts: 1. Indication; 2. Explanation. 7. Clarifying that the three branches are the causes and conditions for the third type of practice, divided into three parts: 1. Clarifying the correct meaning; 2. Questioning; 3. Answering. The answer is further divided into two parts: 1. Indication; 2. Explanation. In the fifth part of the extensive explanation, clarifying the practice of antidotes, divided into eight parts: 1. General question; 2. Brief answer; 3. Questioning; 4. Listing the names, as mentioned in the treatise, divided into three parts; 5. Clarifying the ten types of practice, divided into two parts: 1. General question; 2. Separate answers, divided into three parts: 1. Clarifying the practice based on the layperson's status, divided into two parts: 1. Clarifying the dharmas to be counteracted, divided into two parts: 1. Establishing greed corresponding to desire and love corresponding to enjoyment; 2. Showing its faults, i.e., not generating joy and pleasure. 2. Clarifying the dharmas that can counteract, divided into two parts: 1. Impurity contemplation (contemplating the impurity of the body); 2. Impermanence contemplation (contemplating the impermanence of all things). 2. Clarifying the practice based on the renunciant's status, divided into four parts: 1. Indicating the four types of actions; 2. Explaining the four types of actions, divided into four parts: 1. Clarifying the actions of constantly and conveniently practicing good dharmas, divided into two parts: 1. Indication; 2. Explanation, further divided into two parts: 1. Subduing the mind that loves and savors (craving for worldly pleasures); 2. Understanding the nature of suffering (recognizing the essence of suffering). 2. Clarifying the actions of non-proliferation, divided into two parts: 1. Indication; 2. Explanation. 3. Clarifying the actions to be done from time to time, divided into two parts: 1. Indication; 2. Explanation. 4. Clarifying the actions to be done in secluded places, divided into two parts: 1. Indication; 2. Explanation. 3. Clarifying the dharmas to be counteracted, divided into two parts: 1. Indication; 2. Separate explanations, divided into four parts: 1. Clarifying the obstacles to constantly practicing good dharmas; 2. Clarifying the obstacles to non-proliferation; 3. Clarifying the obstacles to craving and savoring; 4. Clarifying the obstacles to seclusion. 4. Clarifying the dharmas that can counteract, divided into two parts: 1. Indication; 2. Explanation, divided into four parts: 1. Counteracting laziness; 2. Counteracting self-view (the mistaken attachment to the body); 3. Counteracting craving and savoring; 4. Counteracting the desire for attachment to worldly pleasures. 3. Clarifying the practice based on dwelling in solitude and focusing the mind, divided into two parts: 1. Clarifying what needs to be counteracted, divided into three parts: 1. Indication; 2. Questioning; 3. Answering and explaining, divided into four parts: 1. Obstacles to cessation and contemplation (stopping deluded thoughts and contemplating reality); 2. Obstacles to craving and savoring; 3. Obstacles to distraction; 4. Obstacles to immortality (thinking that one will not die). 2. Clarifying what can counteract, divided into two parts: 1. Indication; 2. Explanation, divided into four parts: 1. Counteracting the obstacles to cessation and contemplation; 2. Counteracting the obstacles to craving and savoring; 3. Counteracting the obstacles to distraction; 4. Counteracting the obstacles to immortality. 6. Explaining the 'able thought' (the ability to focus the mind), divided into four parts: 1. Clarifying what is counteracted and what can counteract when practicing impurity contemplation in the position of a layperson, divided into five parts.
。一標。二列名。三解釋分二。一釋思擇力分三。一標。二徴問。三列釋分五。一親近女人障。二失念障。三放逸障。四貪漏障。五不觀不凈障。二釋修習力分五。一標。二徴問。三列釋分七如論。四明攝多門義。五明多有作用分二。一列數。二明作用 二明於出家位無常修苦想。所治能治分四。一總標。二徴問。三別釋所治分六。一明懶墮障。二明懈怠障。三明不恒相續障。四明無凈信障。五明不能常修障。六明不如實觀察障。四明能治法分二。一列數。二明作用 三明遠離閑居位修光明想所治能治分二。一略。二廣。初文分四。一總標指文。二明意趣分二。一標。二釋分二。一立光明義。二顯光明相。三徴。四答所以分二。一立所治過。二顯能治用。二廣分二 一明所治分四。一總標。二徴問。三配十一法。四解釋分二。一依思所成慧立四法分三。一標。二釋分四。一明疑障。二睡眠三粗重。四明不作意障。三結顯過。二依修所成慧立七法分三。一問。二答分七。一明極勇精進障。二明極下劣精進障。三明貪著定味障。四明心懷恐怖障。五明種種想障。六明不如正理執取相好障。七明不應思處思擇諸法障。三結顯過 二明能治分二。一列數。二明作用 四明三想對治多有所作勝利分二。一明正義分三。一明具欲。
【現代漢語翻譯】 現代漢語譯本： 一、總標。二、列名。三、解釋分二：一、解釋思擇力，分三：一、總標。二、提問。三、列出解釋，分五：一、親近女人的障礙（指因親近女色而產生的修行障礙）。二、失去正念的障礙（指因心散亂而失去正念的修行障礙）。三、放逸的障礙（指因放縱自己而產生的修行障礙）。四、貪慾的煩惱（指因貪愛慾望而產生的煩惱）。五、不觀修不凈觀的障礙（指不修習不凈觀而產生的修行障礙）。二、解釋修習力，分五：一、總標。二、提問。三、列出解釋，分七，如論中所述。四、闡明包含多種法門的意義。五、闡明多種作用，分二：一、列舉數量。二、闡明作用。 二、闡明在出家修行時，修習無常觀和苦觀所要對治和能夠對治的法，分四：一、總標。二、提問。三、分別解釋所要對治的法，分六：一、闡明懶惰的障礙（指因懶惰而產生的修行障礙）。二、闡明懈怠的障礙（指因懈怠而產生的修行障礙）。三、闡明不能恒常相續修行的障礙（指不能持續修行的障礙）。四、闡明沒有清凈信心的障礙（指缺乏清凈信心的障礙）。五、闡明不能經常修行的障礙（指不能堅持修行的障礙）。六、闡明不如實觀察的障礙（指不能如實觀察事物真相的障礙）。四、闡明能夠對治的法，分二：一、列舉數量。二、闡明作用。 三、闡明在遠離喧囂、閑靜居住時，修習光明想所要對治和能夠對治的法，分二：一、略說。二、廣說。首先是略說部分，分四：一、總標並指出經文。二、闡明意趣，分二：一、總標。二、解釋，分二：一、確立光明的意義。二、顯示光明的相狀。三、提問。四、回答原因，分二：一、確立所要對治的過患。二、顯示能夠對治的作用。其次是廣說部分，分二：一、闡明所要對治的法，分四：一、總標。二、提問。三、與十一種法相配。四、解釋，分二：一、依靠思所成慧確立四種法，分三：一、總標。二、解釋，分四：一、闡明疑惑的障礙（指因疑惑而產生的修行障礙）。二、睡眠。三、粗重（指身心沉重）。四、闡明不作意的障礙（指不專注的障礙）。三、總結並顯示過患。二、依靠修所成慧確立七種法，分三：一、提問。二、回答，分七：一、闡明極度勇猛精進的障礙（指過度精進而產生的障礙）。二、闡明極度下劣精進的障礙（指過於懈怠而產生的障礙）。三、闡明貪著禪定滋味的障礙（指貪戀禪定帶來的愉悅感受的障礙）。四、闡明心懷恐怖的障礙（指因恐懼而產生的障礙）。五、闡明種種妄想的障礙（指因各種妄想而產生的障礙）。六、闡明不如正理執取相好的障礙（指錯誤地執著于外在表象的障礙）。七、闡明不應思慮之處卻進行思慮的障礙（指在不該思考的地方進行思考的障礙）。三、總結並顯示過患。二、闡明能夠對治的法，分二：一、列舉數量。二、闡明作用。 四、闡明三種觀想（無常想、苦想、不凈想）對治煩惱，具有多種作用和殊勝利益，分二：一、闡明正義，分三：一、闡明具有慾望。
【English Translation】 English version: 1. General heading. 2. Listing names. 3. Explanation in two parts: 1. Explaining the power of reflection, in three parts: 1. General heading. 2. Questioning. 3. Listing and explaining, in five parts: 1. Obstacles from associating with women (referring to obstacles to practice arising from close contact with women). 2. Obstacles of losing mindfulness (referring to obstacles to practice arising from mental distraction and loss of mindfulness). 3. Obstacles of negligence (referring to obstacles to practice arising from self-indulgence). 4. Defilements of greed (referring to defilements arising from craving and desire). 5. Obstacles of not contemplating impurity (referring to obstacles to practice arising from not cultivating the contemplation of impurity). 2. Explaining the power of cultivation, in five parts: 1. General heading. 2. Questioning. 3. Listing and explaining, in seven parts, as described in the treatise. 4. Clarifying the meaning of encompassing multiple Dharma gates. 5. Clarifying multiple functions, in two parts: 1. Listing the numbers. 2. Clarifying the functions. 2. Clarifying the objects to be overcome and the means to overcome them when cultivating impermanence and suffering in the position of renunciation, in four parts: 1. General heading. 2. Questioning. 3. Separately explaining the objects to be overcome, in six parts: 1. Clarifying the obstacle of laziness (referring to obstacles to practice arising from laziness). 2. Clarifying the obstacle of懈怠 (xie dai, laxity) (referring to obstacles to practice arising from laxity). 3. Clarifying the obstacle of not continuously practicing (referring to obstacles to practice arising from not continuously practicing). 4. Clarifying the obstacle of lacking pure faith (referring to obstacles to practice arising from a lack of pure faith). 5. Clarifying the obstacle of not being able to practice constantly (referring to obstacles to practice arising from not being able to practice constantly). 6. Clarifying the obstacle of not observing truthfully (referring to obstacles to practice arising from not observing the truth). 4. Clarifying the Dharma that can overcome, in two parts: 1. Listing the numbers. 2. Clarifying the functions. 3. Clarifying the objects to be overcome and the means to overcome them when cultivating the contemplation of light in a secluded dwelling, in two parts: 1. Brief explanation. 2. Extensive explanation. First, the brief explanation, in four parts: 1. General heading and pointing out the text. 2. Clarifying the intention, in two parts: 1. General heading. 2. Explanation, in two parts: 1. Establishing the meaning of light. 2. Showing the characteristics of light. 3. Questioning. 4. Answering the reason, in two parts: 1. Establishing the faults to be overcome. 2. Showing the function of what can overcome. Second, the extensive explanation, in two parts: 1. Clarifying the objects to be overcome, in four parts: 1. General heading. 2. Questioning. 3. Matching with the eleven Dharmas. 4. Explanation, in two parts: 1. Establishing four Dharmas based on wisdom arising from reflection, in three parts: 1. General heading. 2. Explanation, in four parts: 1. Clarifying the obstacle of doubt (referring to obstacles to practice arising from doubt). 2. Sleep. 3. Heaviness (referring to heaviness of body and mind). 4. Clarifying the obstacle of non-attention (referring to the obstacle of not paying attention). 3. Concluding and showing the faults. 2. Establishing seven Dharmas based on wisdom arising from cultivation, in three parts: 1. Questioning. 2. Answering, in seven parts: 1. Clarifying the obstacle of extreme vigorous effort (referring to obstacles to practice arising from excessive effort). 2. Clarifying the obstacle of extremely inferior effort (referring to obstacles to practice arising from excessive laxity). 3. Clarifying the obstacle of attachment to the taste of samadhi (referring to obstacles to practice arising from attachment to the pleasant sensations of samadhi). 4. Clarifying the obstacle of harboring fear (referring to obstacles to practice arising from fear). 5. Clarifying the obstacle of various thoughts (referring to obstacles to practice arising from various thoughts). 6. Clarifying the obstacle of grasping at appearances improperly (referring to obstacles to practice arising from wrongly clinging to external appearances). 7. Clarifying the obstacle of contemplating things that should not be contemplated (referring to obstacles to practice arising from contemplating things that should not be contemplated). 3. Concluding and showing the faults. 2. Clarifying the Dharma that can overcome, in two parts: 1. Listing the numbers. 2. Clarifying the functions. 4. Clarifying that the three contemplations (contemplation of impermanence, contemplation of suffering, contemplation of impurity) overcome afflictions and have multiple functions and excellent benefits, in two parts: 1. Clarifying the correct meaning, in three parts: 1. Clarifying having desires.
二明不染著。三明滅所治法。二總結 七明十種所治能治是第三修習瑜伽 八明無過無增義。
廣解中第六明世間一切種清凈分七。一總問。二略答。三列名。四解釋分三 一明得三摩地所治能治等法分八。一總標障過。二徴問。三列釋分二。一明二十所治法分二十如論。二總結顯過。四明攝得定障分三。一總標。二徴問。三答列分四。一明不善巧障攝相。二明無加行障攝相。三明顛倒加行障攝相 四明加行縵緩障攝相。與二十所治法四七一八隨次配釋。五明能治白法分二。一列數。二明作用六明分位。七明無明無過無增義分二。一明二十所治。二明二十能治。八依內法人明已善宣說等得定義 第二明求三摩地圓滿勝德分二。一總標。二解釋分三。一明加行勝德分十一。一明得欲加行德。二明見道根本定勝功德。三明於根本定勇猛精進德。四明見非得勝。五明見他所得勝。六明不隨諸相。七明不陵蔑於己。八明樂欲聽聞。九明慇勤請問。十明愛樂空閑。十一明如實觀察。二明總結。三明無過無增義 第三明三摩地自在觀察法分三。一總標分三。一見過。二立行。三顯思念。二列四處名。三解釋四處分四 一明第一觀形相等處分四。一明觀下劣形相分三。一觀舍俗形好。二自觀形色異人。三結。二明觀威儀分三。
【現代漢語翻譯】 現代漢語譯本 二、明瞭不染著（araga）。三、明瞭滅除所應治理之法（所治法）。二、總結：七、闡明十種所應治理（所治）與能治理（能治）之法，這是第三修習瑜伽。八、闡明無過無增之義。
廣解中，第六部分闡明世間一切種類的清凈，分為七個部分：一、總的提問。二、簡略的回答。三、列出名稱。四、解釋，分為三個部分：一、闡明獲得三摩地（samādhi，定）所應治理、能治理等法，分為八個部分：一、總的標示障礙與過失。二、提出問題。三、列出解釋，分為兩個部分：一、闡明二十種所應治理之法，按照論述分為二十種。二、總結並顯示過失。四、闡明攝取獲得定的障礙，分為三個部分：一、總的標示。二、提出問題。三、回答並列出，分為四個部分：一、闡明不善巧的障礙攝取之相。二、闡明無加行的障礙攝取之相。三、闡明顛倒加行的障礙攝取之相。四、闡明加行緩慢的障礙攝取之相。與二十種所應治理之法，按照四、七、一、八的順序依次配合解釋。五、闡明能治理的白法（kusala-dharma，善法），分為兩個部分：一、列出數量。二、闡明作用。六、闡明分位。七、闡明無明、無過、無增之義，分為兩個部分：一、闡明二十種所應治理之法。二、闡明二十種能治理之法。八、依據內法之人，闡明已經善於宣說等，獲得定的意義。第二、闡明尋求三摩地圓滿殊勝功德，分為兩個部分：一、總的標示。二、解釋，分為三個部分：一、闡明加行的殊勝功德，分為十一個部分：一、闡明獲得欲加行的功德。二、闡明見道根本定殊勝的功德。三、闡明對於根本定勇猛精進的功德。四、闡明見到非得的殊勝。五、闡明見到他人所得的殊勝。六、闡明不隨逐諸相。七、闡明不輕蔑自己。八、闡明樂於聽聞。九、闡明慇勤請問。十、闡明喜愛空閑。十一、闡明如實觀察。二、闡明總結。三、闡明無過無增之義。第三、闡明三摩地自在觀察之法，分為三個部分：一、總的標示，分為三個部分：一、見過失。二、建立行為。三、顯示思念。二、列出四處之名。三、解釋四處，分為四個部分：一、闡明第一觀形相等處，分為四個部分：一、闡明觀察下劣的形相，分為三個部分：一、觀察捨棄世俗的形好。二、自己觀察形色與他人不同。三、總結。二、闡明觀察威儀，分為三個部分。
【English Translation】 English version Two, clarifying non-attachment (araga). Three, clarifying the cessation of the laws to be governed (所治法, sozhifa). Two, Conclusion: Seven, clarifying the ten types of laws to be governed (所治, sozhi) and capable of governing (能治, nengzhi), which is the third practice of yoga. Eight, clarifying the meaning of without excess and without deficiency.
In the extensive explanation, the sixth part clarifies all kinds of purity in the world, divided into seven parts: One, a general question. Two, a brief answer. Three, listing the names. Four, explanation, divided into three parts: One, clarifying the laws to be governed and capable of governing in obtaining samādhi (三摩地, ding), divided into eight parts: One, a general indication of obstacles and faults. Two, posing a question. Three, listing and explaining, divided into two parts: One, clarifying the twenty types of laws to be governed, divided into twenty according to the treatise. Two, summarizing and revealing the faults. Four, clarifying the obstacles to obtaining concentration, divided into three parts: One, a general indication. Two, posing a question. Three, answering and listing, divided into four parts: One, clarifying the characteristics of the obstacles of unskillfulness. Two, clarifying the characteristics of the obstacles of non-exertion. Three, clarifying the characteristics of the obstacles of inverted exertion. Four, clarifying the characteristics of the obstacles of slow exertion. These are explained in sequence with the twenty types of laws to be governed, according to the order of four, seven, one, and eight. Five, clarifying the white dharmas (白法, kusala-dharma) capable of governing, divided into two parts: One, listing the numbers. Two, clarifying the function. Six, clarifying the divisions. Seven, clarifying the meaning of ignorance, without excess, and without deficiency, divided into two parts: One, clarifying the twenty types of laws to be governed. Two, clarifying the twenty types of laws capable of governing. Eight, based on the person of inner dharma, clarifying the meaning of having already skillfully proclaimed, etc., and obtaining concentration. Second, clarifying the seeking of the perfect and excellent virtues of samādhi, divided into two parts: One, a general indication. Two, explanation, divided into three parts: One, clarifying the excellent virtues of exertion, divided into eleven parts: One, clarifying the virtue of obtaining the exertion of desire. Two, clarifying the excellent virtue of the fundamental concentration of the path of seeing. Three, clarifying the virtue of courageous diligence in the fundamental concentration. Four, clarifying the excellence of seeing non-attainment. Five, clarifying the excellence of seeing the attainment of others. Six, clarifying not following after all appearances. Seven, clarifying not belittling oneself. Eight, clarifying delighting in listening. Nine, clarifying diligent inquiry. Ten, clarifying loving solitude. Eleven, clarifying observing truthfully. Two, clarifying the summary. Three, clarifying the meaning of without excess and without deficiency. Third, clarifying the method of observing samādhi freely, divided into three parts: One, a general indication, divided into three parts: One, seeing faults. Two, establishing conduct. Three, revealing contemplation. Two, listing the names of the four places. Three, explaining the four places, divided into four parts: One, clarifying the first place of observing form and characteristics, divided into four parts: One, clarifying the observation of inferior forms and characteristics, divided into three parts: One, observing the abandonment of worldly beauty. Two, observing that one's own form and color are different from others. Three, conclusion. Two, clarifying the observation of demeanor, divided into three parts.
一明舍人間欲。二明命屬於他。三結。三明觀眾具四總結 二明第二修戒學處分四。一總標。二列名。三釋分五。一明不犯戒。二明不呵擯。三明不輕舉。四明自悔責。五明心無恚等。四總結 三明第三修諸善品處分三。一總標。二別釋分五。一明不虛信施。二明修遠離行。三明不空過日夜。四明於諸行心得解脫。五明於無常等心得解脫。三總結 四明第四觀苦隨逐處分二。一略分二。一明行治分二。一總標。二別釋分四。一明惡趣苦。二明內壞苦。三明愛壞苦。四明一切苦因隨逐。二明能治分二。一明正義。二結。二廣分三。一總標。二別釋分七。一明圓滿諸沙門想分三。一見過。二正念。三加行。二明無間作。三明無貪恚相分二。一明無貪。二明無恚。四明具正念相。五明無增上慢分二。一立因。二顯果分三。一無增上慢。二于衣無貪。三于食等無染。六明正了知分二。一標。二釋指文。七明於定得自在圓滿分二。一立因。二顯果分五如論。三總結 第五明無過無增義 第六明總結 第七明誰之所有。
廣解中第七明出世間一切種清凈分八。一總問。二略答。三徴問。四別名分五如論。五解釋。六總結。七明無過增。八明二清凈果總是第四得果之相。
第五解釋分五。一明入聖諦現觀分五 一總問
【現代漢語翻譯】 現代漢語譯本 一、闡明捨棄人間慾望；二、闡明生命依存於其他因緣；三、總結。三、闡明觀察眾生具備的四種條件；四、總結。 二、闡明第二修習戒律之處，分為四部分：一、總標；二、列舉名稱；三、解釋，分為五部分：一、闡明不犯戒；二、闡明不應呵責擯棄；三、闡明不輕率行動；四、闡明自我懺悔責備；五、闡明心中沒有嗔恚等。四、總結。 三、闡明第三修習各種善行之處，分為三部分：一、總標；二、分別解釋，分為五部分：一、闡明不虛受信徒佈施；二、闡明修習遠離世俗之行；三、闡明不空度日夜；四、闡明對於各種行為心得解脫；五、闡明對於無常等心得解脫。三、總結。 四、闡明第四觀察痛苦相隨之處，分為二部分：一、略分，分為二部分：一、闡明修行對治，分為二部分：一、總標；二、分別解釋，分為四部分：一、闡明惡趣之苦；二、闡明內在身心之苦；三、闡明所愛分離之苦；四、闡明一切痛苦的根源相隨。二、闡明能對治之法，分為二部分：一、闡明正義；二、總結。 二、廣分，分為三部分：一、總標；二、分別解釋，分為七部分：一、闡明圓滿各種沙門（Śrāmaṇa）[出家修行者]的念想，分為三部分：一、見過失；二、正念；三、加以修行。二、闡明無間斷地修行。三、闡明沒有貪慾和嗔恚之相，分為二部分：一、闡明沒有貪慾；二、闡明沒有嗔恚。四、闡明具備正念之相。五、闡明沒有增上慢，分為二部分：一、建立原因；二、顯示結果，分為三部分：一、沒有增上慢；二、對於衣服沒有貪戀；三、對於食物等沒有染著。六、闡明正確了知，分為二部分：一、標示；二、解釋指明文句。七、闡明對於禪定獲得自在圓滿，分為二部分：一、建立原因；二、顯示結果，分為五部分，如論中所述。三、總結。 第五、闡明沒有過失沒有增益的意義。 第六、闡明總結。 第七、闡明是誰所擁有的。 廣解中第七、闡明出世間一切種類的清凈，分為八部分：一、總問；二、略答；三、征問；四、分別名稱，分為五部分，如論中所述；五、解釋；六、總結；七、闡明沒有過失和增益；八、闡明兩種清凈的果報總是第四果（指阿羅漢果）的證得之相。 第五、解釋，分為五部分：一、闡明進入聖諦現觀，分為五部分：一、總問
【English Translation】 English version First, explaining the desire to abandon human desires; second, explaining that life depends on other causes and conditions; third, a conclusion. Third, explaining the four conditions that observers possess; fourth, a conclusion. Second, explaining the second practice of precepts, divided into four parts: first, a general introduction; second, listing the names; third, explanation, divided into five parts: first, explaining not violating precepts; second, explaining not to be blamed and expelled; third, explaining not to act rashly; fourth, explaining self-repentance and blame; fifth, explaining that there is no anger, etc. in the heart. Fourth, a conclusion. Third, explaining the third practice of various good deeds, divided into three parts: first, a general introduction; second, separate explanations, divided into five parts: first, explaining not falsely accepting the offerings of believers; second, explaining the practice of renunciation from worldly affairs; third, explaining not wasting days and nights; fourth, explaining liberation from various actions; fifth, explaining liberation from impermanence, etc. Third, a conclusion. Fourth, explaining the fourth observation of suffering following, divided into two parts: first, a brief division, divided into two parts: first, explaining the practice of treatment, divided into two parts: first, a general introduction; second, separate explanations, divided into four parts: first, explaining the suffering of evil destinies; second, explaining the suffering of inner body and mind; third, explaining the suffering of separation from loved ones; fourth, explaining that the root of all suffering follows. Second, explaining the ability to treat, divided into two parts: first, explaining the correct meaning; second, a conclusion. Second, a broad division, divided into three parts: first, a general introduction; second, separate explanations, divided into seven parts: first, explaining the perfection of various Śrāmaṇa [wandering ascetics]'s thoughts, divided into three parts: first, seeing faults; second, right mindfulness; third, adding practice. Second, explaining uninterrupted practice. Third, explaining the absence of greed and anger, divided into two parts: first, explaining the absence of greed; second, explaining the absence of anger. Fourth, explaining possessing the characteristics of right mindfulness. Fifth, explaining the absence of arrogance, divided into two parts: first, establishing the cause; second, showing the result, divided into three parts: first, no arrogance; second, no greed for clothes; third, no attachment to food, etc. Sixth, explaining correct knowledge, divided into two parts: first, indication; second, explaining pointing out the sentences. Seventh, explaining obtaining freedom and perfection in meditation, divided into two parts: first, establishing the cause; second, showing the result, divided into five parts, as described in the treatise. Third, a conclusion. Fifth, explaining the meaning of no fault and no increase. Sixth, explaining the conclusion. Seventh, explaining who possesses it. In the broad explanation, seventh, explaining all kinds of purity in transcendence, divided into eight parts: first, a general question; second, a brief answer; third, a question; fourth, separate names, divided into five parts, as described in the treatise; fifth, explanation; sixth, conclusion; seventh, explaining no fault and increase; eighth, explaining that the fruit of the two purities is always the appearance of attaining the fourth fruit (referring to the Arhat fruit). Fifth, explanation, divided into five parts: first, explaining entering the direct observation of the noble truths, divided into five parts: first, a general question
二略答分三。一明厭欲界分二。一立因。二顯見過。二明厭上二界分二。一立見德。二顯安住分二。一標。二釋。三明忻出世間分三。一標。二釋。三結 三廣解分二。一明厭惡相。二明心無退轉亦無憂慮 初文分四。一標分五如論。二解釋分五。一明於已雜染相應心生厭患分三。一標。二釋分三。一明未調順死想。二明墮大坑想。三明往怖處想。三結。二明於已清凈不想應心生厭患分三。一標。二釋分三。一明不知無怖處想。二明未了三摩地想。三明不知道想。三結。三明於已雜染過患心生厭患分三。一標。二釋分三。一明苦因想。二明生死無暇處難可得想。三明與怨相隨想。三結。四明於已清凈過患心生厭患分三。一標。二釋分五。一明無止息想。二明於惡道未解脫想。三明未偃塞想。四明未離見趣想。五明未得邊際想。三結。五明於已清凈見難成辨心生厭患分三。一標。二釋分五。一明不自作想。二明互無作想。三明不成善事想。四明不唐捐想。五明無知等所覆死想。三結。三明五處想修二十功德分四。一依初二處明生厭患。二依第三四處明生怖畏。三依第五處遮止。四依前五處明六想分二。一依初二處立二想。二列余分二。一依第三四處立二想。二依第五處立二想。四總結 第二明心無退轉亦無憂慮分五。一
【現代漢語翻譯】 現代漢語譯本： 二、略答分三：一、明厭欲界分二：一、立因。二、顯見過。二、明厭上二界分二：一、立見德。二、顯安住分二：一、標。二、釋。三、明忻出世間分三：一、標。二、釋。三、結。三、廣解分二：一、明厭惡相。二、明心無退轉亦無憂慮。初文分四：一、標分五如論。二、解釋分五：一、明於已雜染相應心生厭患分三：一、標。二、釋分三：一、明未調順死想。二、明墮大坑想。三、明往怖處想。三、結。二、明於已清凈不想應心生厭患分三：一、標。二、釋分三：一、明不知無怖處想。二、明未了三摩地想（Samadhi，禪定）。三、明不知道想。三、結。三、明於已雜染過患心生厭患分三：一、標。二、釋分三：一、明苦因想。二、明生死無暇處難可得想。三、明與怨相隨想。三、結。四、明於已清凈過患心生厭患分三：一、標。二、釋分五：一、明無止息想。二、明於惡道未解脫想。三、明未偃塞想。四、明未離見趣想。五、明未得邊際想。三、結。五、明於已清凈見難成辨心生厭患分三：一、標。二、釋分五：一、明不自作想。二、明互無作想。三、明不成善事想。四、明不唐捐想。五、明無知等所覆死想。三、結。三、明五處想修二十功德分四：一、依初二處明生厭患。二、依第三四處明生怖畏。三、依第五處遮止。四、依前五處明六想分二：一、依初二處立二想。二、列余分二：一、依第三四處立二想。二、依第五處立二想。四、總結。第二、明心無退轉亦無憂慮分五：一
【English Translation】 English version: Two, a brief answer is divided into three: One, clarifying aversion to the desire realm is divided into two: One, establishing the cause. Two, revealing the faults. Two, clarifying aversion to the upper two realms is divided into two: One, establishing the virtues seen. Two, revealing abiding is divided into two: One, marking. Two, explaining. Three, clarifying delight in transcending the world is divided into three: One, marking. Two, explaining. Three, concluding. Three, a detailed explanation is divided into two: One, clarifying the aspects of aversion. Two, clarifying that the mind does not regress and has no worries. The first section is divided into four: One, marking is divided into five as in the treatise. Two, explanation is divided into five: One, clarifying aversion arising in the mind corresponding to already defiled states is divided into three: One, marking. Two, explanation is divided into three: One, clarifying the thought of untamed death. Two, clarifying the thought of falling into a great pit. Three, clarifying the thought of going to a fearful place. Three, concluding. Two, clarifying aversion arising in the mind not corresponding to already purified states is divided into three: One, marking. Two, explanation is divided into three: One, clarifying the thought of not knowing a place without fear. Two, clarifying the thought of not understanding Samadhi (禪定). Three, clarifying the thought of not knowing the path. Three, concluding. Three, clarifying aversion arising in the mind regarding the faults of already defiled states is divided into three: One, marking. Two, explanation is divided into three: One, clarifying the thought of the cause of suffering. Two, clarifying the thought that it is difficult to obtain a state free from the hindrances of birth and death. Three, clarifying the thought of being accompanied by enemies. Three, concluding. Four, clarifying aversion arising in the mind regarding the faults of already purified states is divided into three: One, marking. Two, explanation is divided into five: One, clarifying the thought of no cessation. Two, clarifying the thought of not being liberated from the evil paths. Three, clarifying the thought of not being blocked. Four, clarifying the thought of not being separated from views and attachments. Five, clarifying the thought of not attaining the ultimate end. Three, concluding. Five, clarifying aversion arising in the mind regarding the difficulty of accomplishing already purified views is divided into three: One, marking. Two, explanation is divided into five: One, clarifying the thought of not being self-created. Two, clarifying the thought of mutual non-creation. Three, clarifying the thought of not accomplishing good deeds. Four, clarifying the thought of not being in vain. Five, clarifying the thought of death being covered by ignorance and so on. Three, concluding. Three, clarifying the cultivation of twenty merits based on the five places of thought is divided into four: One, based on the first two places, clarifying the arising of aversion. Two, based on the third and fourth places, clarifying the arising of fear. Three, based on the fifth place, preventing. Four, based on the first five places, clarifying the six thoughts is divided into two: One, based on the first two places, establishing two thoughts. Two, listing the remainder is divided into two: One, based on the third and fourth places, establishing two thoughts. Two, based on the fifth place, establishing two thoughts. Four, concluding. Second, clarifying that the mind does not regress and has no worries is divided into five: One
總標分二。一標。二釋。二徴問。三列名分五。一立通達作意因。三立所依因。三立入境界門因。四立攝資糧因。五立方便因。四明非順次說義分二。一明正義。二立所以。五廣解五因分五。第一明通達作意因分二。一明正義分三。一明於心相作意分二。一立所治障。二顯能治道。二明心無有問分二。一立因。二顯果。三明心一境性分二。一因。二果。二結。第二明所依因分三。一明得定圓滿自在分三。一立因分三如論。二顯果分三。一明入等持。二明住等持。三明出等持善巧。三結。二明得定未圓滿自在分二。一立因。二顯果分三。一明止相善巧。二明舉相善巧。三明舍相善巧。三總結 第三明入境界門因分五。一總標。二徴問。三列名。四解釋分二。一標。二釋分二。一明念出入息。二明修念住。五總結 第四明攝資糧因分三。一總標。二別釋分四。一明舍非行處。二明恭敬有信。三明受教。四明具教。三明意趣 第五明攝受分方便因分三。一總標。二徴問。三別釋分二。一明前二方便因分二。一明於事善巧分二。一立因。二顯果。二明親近尊人分二。一標。二釋。二明第三方便因分二。一總標。二別釋分三。一明加行作意。二明多起厭患。三明多極歡喜。三總結分二。一結因。二結果。
第四總結分二。
{ "translations": [ "現代漢語譯本", "總的來說，分為兩部分。第一部分是標示，第二部分是解釋。分為兩個小部分：一是提問，二是列出名稱。分為五個方面：一是建立通達作意的因，二是建立所依之因，三是建立進入境界之門的因，四是建立攝取資糧之因，五是建立方便之因。分為四個方面來說明非順次說義：一是說明正義，二是建立原因。廣泛解釋五個因，分為五個部分。第一部分說明通達作意之因，分為兩個方面：一是說明正義，分為三個方面：一是說明於心相作意，分為兩個方面：一是建立所要對治的障礙，二是顯示能夠對治的道路。二是說明心無有疑問，分為兩個方面：一是建立原因，二是顯示結果。三是說明心一境性，分為兩個方面：一是原因，二是結果。二是總結。第二部分說明所依之因，分為三個方面：一是說明獲得禪定圓滿自在，分為三個方面：一是建立原因，如論中所說，分為三個方面。二是顯示結果，分為三個方面：一是說明進入等持（Samadhi），二是說明安住等持，三是說明出等持的善巧。三是總結。二是說明獲得禪定未圓滿自在，分為兩個方面：一是建立原因，二是顯示結果，分為三個方面：一是說明止相的善巧，二是說明舉相的善巧，三是說明舍相的善巧。三是總結。第三部分說明進入境界門之因，分為五個方面：一是總標，二是提問，三是列出名稱，四是解釋，分為兩個方面：一是標示，二是解釋，分為兩個方面：一是說明念出入息（Anapanasati），二是說明修念住（Smrtyupasthana）。五是總結。第四部分說明攝取資糧之因，分為三個方面：一是總標，二是分別解釋，分為四個方面：一是捨棄非修行之處，二是恭敬有信心，三是接受教導，四是具備教導。三是說明意趣。第五部分說明攝受的方便之因，分為三個方面：一是總標，二是提問，三是分別解釋，分為兩個方面：一是說明前兩個方便之因，分為兩個方面：一是說明於事善巧，分為兩個方面：一是建立原因，二是顯示結果。二是說明親近尊者，分為兩個方面：一是標示，二是解釋。二是說明第三個方便之因，分為兩個方面：一是總標，二是分別解釋，分為三個方面：一是說明加行作意，二是說明多起厭患，三是說明多極歡喜。三是總結，分為兩個方面：一是總結原因，二是總結結果。", "第四部分總結，分為兩個方面。" ], "english_translations": [ "English version", "In general, it is divided into two parts. The first part is the indication, and the second part is the explanation. Divided into two sub-parts: one is questioning, and the other is listing names. Divided into five aspects: first, establishing the cause of penetrating intention; second, establishing the cause of reliance; third, establishing the cause of entering the gate of the realm; fourth, establishing the cause of collecting provisions; and fifth, establishing the cause of expedient means. Divided into four aspects to explain the meaning of non-sequential explanation: first, explaining the correct meaning; second, establishing the reason. Broadly explaining the five causes, divided into five parts. The first part explains the cause of penetrating intention, divided into two aspects: first, explaining the correct meaning, divided into three aspects: first, explaining intention towards the mind's appearance, divided into two aspects: first, establishing the obstacles to be treated; second, revealing the path that can treat them. Second, explaining that the mind has no doubts, divided into two aspects: first, establishing the cause; second, revealing the result. Third, explaining the one-pointedness of the mind, divided into two aspects: first, the cause; second, the result. Second, the conclusion. The second part explains the cause of reliance, divided into three aspects: first, explaining the attainment of complete mastery of Samadhi, divided into three aspects: first, establishing the cause, as stated in the treatise, divided into three aspects. Second, revealing the result, divided into three aspects: first, explaining entering Samadhi; second, explaining abiding in Samadhi; third, explaining the skillful means of exiting Samadhi. Third, the conclusion. Second, explaining the attainment of incomplete mastery of Samadhi, divided into two aspects: first, establishing the cause; second, revealing the result, divided into three aspects: first, explaining the skillful means of the aspect of cessation; second, explaining the skillful means of the aspect of elevation; third, explaining the skillful means of the aspect of relinquishment. Third, the conclusion. The third part explains the cause of entering the gate of the realm, divided into five aspects: first, the general indication; second, the questioning; third, the listing of names; fourth, the explanation, divided into two aspects: first, the indication; second, the explanation, divided into two aspects: first, explaining mindfulness of breathing (Anapanasati); second, explaining the practice of the four foundations of mindfulness (Smrtyupasthana). Fifth, the conclusion. The fourth part explains the cause of collecting provisions, divided into three aspects: first, the general indication; second, the separate explanations, divided into four aspects: first, abandoning places unsuitable for practice; second, being respectful and having faith; third, receiving teachings; fourth, possessing teachings. Third, explaining the intention. The fifth part explains the cause of expedient means of reception, divided into three aspects: first, the general indication; second, the questioning; third, the separate explanations, divided into two aspects: first, explaining the causes of the first two expedient means, divided into two aspects: first, explaining skillfulness in matters, divided into two aspects: first, establishing the cause; second, revealing the result. Second, explaining closeness to venerable persons, divided into two aspects: first, the indication; second, the explanation. Second, explaining the cause of the third expedient means, divided into two aspects: first, the general indication; second, the separate explanations, divided into three aspects: first, explaining applying intention; second, explaining frequently arising aversion; third, explaining frequently arising extreme joy. Third, the conclusion, divided into two aspects: first, concluding the cause; second, concluding the result." "The fourth part concludes, divided into two aspects." ] }
一標。二釋 第五明無過無增分二。一標。二釋分二。一依二十厭想明無過增。二依二十安住因相明無過增。
第五解釋中第二明入聖諦現觀已離諸障疑分七。一總問。二略答。三列名。四解釋。五攝二障。六總結。七無過增 第四解釋分二。
一明行處障分三。一總標。二別釋分七。一明數與眾會障。二明愛重飲食障。三明樂作業障。四明樂談話障。五明樂著睡眠障。六明樂雜染言論障。七明樂雜染障。三總結 二明住處障分四。一標。二明住義。三解釋分三。一總標。二列名分四。一立自執。二立不安。三立放逸。四立惡處。三解釋分四。一明自高舉障分二。一明正義。二結。二明不安住障分二。一正義。二結。三明放逸障分二。一明正義。二結。四明樂惡住處障分二。一總標。二別釋分五。一明諠逸障。二明眾苦所觸障。三明多怖畏障。四明不可愛樂障。五明無善友障。四總結 第五明攝二障分三。一總標。二列名。三解釋分二 一明多諸定樂分二。一總標。二別釋分二。一依得定未圓滿自在明修三法分三。一明止樂善巧。二明舉樂善巧。三明舍樂善巧。二依圓滿自在明修三法分三。一明入定樂。二明住樂。三明出定樂善巧 二明多諸思擇分三。一總問。二略答。三別釋分四。一明知善巧分二。一
【現代漢語翻譯】 一、標示。二、解釋。第五部分闡明『無過無增』，分為兩部分。一、標示。二、解釋，分為兩部分。一、依據二十種厭惡之想闡明『無過增』。二、依據二十種安住之因相闡明『無過增』。
第五部分解釋中，第二部分闡明進入聖諦現觀后，遠離各種障礙和疑惑，分為七部分。一、總問。二、略答。三、列舉名稱。四、解釋。五、總攝二障。六、總結。七、無過增。第四部分解釋，分為兩部分。
一、闡明行處障，分為三部分。一、總標。二、分別解釋，分為七部分。一、闡明數量與眾會障。二、闡明貪愛重視飲食障。三、闡明樂於作業障。四、闡明樂於談話障。五、闡明樂著睡眠障。六、闡明樂於雜染言論障。七、闡明樂於雜染障。三、總結。二、闡明住處障，分為四部分。一、標示。二、闡明住的含義。三、解釋，分為三部分。一、總標。二、列舉名稱，分為四部分。一、樹立自我執著。二、樹立不安。三、樹立放逸。四、樹立惡處。三、解釋，分為四部分。一、闡明自高舉障，分為兩部分。一、闡明正義。二、總結。二、闡明不安住障，分為兩部分。一、正義。二、總結。三、闡明放逸障，分為兩部分。一、闡明正義。二、總結。四、闡明樂於惡劣住處障，分為兩部分。一、總標。二、分別解釋，分為五部分。一、闡明喧鬧放逸障。二、闡明眾多痛苦所觸障。三、闡明多有怖畏障。四、闡明不可愛樂障。五、闡明無善友障。四、總結。五、闡明總攝二障，分為三部分。一、總標。二、列舉名稱。三、解釋，分為兩部分。一、闡明多有禪定之樂，分為兩部分。一、總標。二、分別解釋，分為兩部分。一、依據獲得禪定但未圓滿自在，闡明修習三種方法，分為三部分。一、闡明止樂善巧。二、闡明舉樂善巧。三、闡明舍樂善巧。二、依據圓滿自在，闡明修習三種方法，分為三部分。一、闡明入定樂。二、闡明住樂。三、闡明出定樂善巧。二、闡明多有思擇，分為三部分。一、總問。二、略答。三、分別解釋，分為四部分。一、闡明知善巧，分為兩部分。一
【English Translation】 1. Indication. 2. Explanation. The fifth section elucidates 'no excess and no deficiency', divided into two parts. 1. Indication. 2. Explanation, divided into two parts. 1. Elucidating 'no excess' based on the twenty kinds of aversion. 2. Elucidating 'no excess' based on the causal characteristics of the twenty kinds of abiding.
In the second part of the fifth explanation, it elucidates being free from various obstacles and doubts after entering the direct realization of the Noble Truths (Arya-satya-abhisamaya), divided into seven parts. 1. General question. 2. Brief answer. 3. Listing names. 4. Explanation. 5. Summarizing the two obstacles. 6. Conclusion. 7. No excess. The fourth explanation is divided into two parts.
- Elucidating the obstacle of conduct (Gochara-avarana), divided into three parts. 1. General indication. 2. Separate explanations, divided into seven parts. 1. Elucidating the obstacle of number and assembly (Samkhya-parisad-avarana). 2. Elucidating the obstacle of attachment and importance to food (Adana-posana-avarana). 3. Elucidating the obstacle of delighting in activity (Karma-rata-avarana). 4. Elucidating the obstacle of delighting in conversation (Katha-rata-avarana). 5. Elucidating the obstacle of delighting in attachment to sleep (Nidra-rata-avarana). 6. Elucidating the obstacle of delighting in defiled speech (Samklista-bhasa-rata-avarana). 7. Elucidating the obstacle of delighting in defilement (Samklista-rata-avarana). 3. Conclusion. 2. Elucidating the obstacle of dwelling place (Vihara-avarana), divided into four parts. 1. Indication. 2. Elucidating the meaning of dwelling. 3. Explanation, divided into three parts. 1. General indication. 2. Listing names, divided into four parts. 1. Establishing self-attachment (Atma-graha). 2. Establishing unease (Asanti). 3. Establishing negligence (Pramada). 4. Establishing evil places (Papa-sthana). 3. Explanation, divided into four parts. 1. Elucidating the obstacle of self-exaltation (Atma-utkarsa-avarana), divided into two parts. 1. Elucidating the correct meaning. 2. Conclusion. 2. Elucidating the obstacle of non-abiding (Asthiti-avarana), divided into two parts. 1. Correct meaning. 2. Conclusion. 3. Elucidating the obstacle of negligence (Pramada-avarana), divided into two parts. 1. Elucidating the correct meaning. 2. Conclusion. 4. Elucidating the obstacle of delighting in evil dwelling places (Papa-sthana-rata-avarana), divided into two parts. 1. General indication. 2. Separate explanations, divided into five parts. 1. Elucidating the obstacle of noisy dissipation (Vivikta-avarana). 2. Elucidating the obstacle of being touched by many sufferings (Bahu-duhkha-sparsha-avarana). 3. Elucidating the obstacle of many fears (Bahu-bhaya-avarana). 4. Elucidating the obstacle of being unlovable (Amanapa-avarana). 5. Elucidating the obstacle of having no good friends (Akalyana-mitra-avarana). 4. Conclusion. 5. Elucidating the summary of the two obstacles, divided into three parts. 1. General indication. 2. Listing names. 3. Explanation, divided into two parts. 1. Elucidating having many pleasures of meditation (Dhyana-sukha-bahula), divided into two parts. 1. General indication. 2. Separate explanations, divided into two parts. 1. Based on obtaining meditation but not having complete freedom, elucidating the cultivation of three methods, divided into three parts. 1. Elucidating skillful means of cessation pleasure (Nirodha-sukha-kausalya). 2. Elucidating skillful means of uplifting pleasure (Udana-sukha-kausalya). 3. Elucidating skillful means of relinquishing pleasure (Tyaga-sukha-kausalya). 2. Based on complete freedom, elucidating the cultivation of three methods, divided into three parts. 1. Elucidating entering meditation pleasure (Samapatti-sukha). 2. Elucidating abiding in meditation pleasure (Sthiti-sukha). 3. Elucidating skillful means of emerging from meditation pleasure (Vyutthana-sukha-kausalya). 2. Elucidating having many discriminations (Tarka-bahula), divided into three parts. 1. General question. 2. Brief answer. 3. Separate explanations, divided into four parts. 1. Elucidating skillful knowledge, divided into two parts. 1.
善。二不善法善巧。二明衰退善巧分二。一依善。二依不善明善巧。三明方便善巧分二。一立因。二顯果分二如論。四明修習善巧分二。一立因。二顯果分二如論第六明總結分二。一立因。二顯果 第七明無過無增。
第五解釋中第三明入聖諦現觀已為欲證得速疾通慧作意思惟諸歡喜事分四 一總問 二廣答分四。一依證凈明生歡喜分二。一總標。二別釋分三。一依佛明生歡喜。二依法明生歡喜。三依僧明生歡喜。二依自增上生及決定勝事明生歡喜分二。一總標。二別釋分三。一依戒明生歡喜。二依法施明生歡喜。三依所證明生歡喜三無嫉明生歡喜分三。一依他戒明生歡喜。二依他法施明生歡喜。三依他所證明生歡喜。四依知恩明生歡喜分二。一總標。二別釋分四。一依遠離眾苦果明生歡喜。二依遠離苦因明生歡喜。三依引發眾樂果明生歡喜。四依引發樂因明生歡喜 第三總結分二。一立因。二顯果 第四明無過無增。
第五解釋中第四明修習如所得道分四 一總問 二略答分二。一立因。二顯果 三解釋分二。一明四法分五。一明樂欲分二。一標。二釋。二明發勤精進分二。一立因。二顯果。三明心樂遠離分二。一立因二顯果。四明不生喜足分二。一標。二釋。五總結。第二明五法分六。一明最極歡喜
【現代漢語翻譯】 現代漢語譯本： 善。二不善法善巧。二明衰退善巧分二：一、依善；二、依不善明善巧。三、明方便善巧分二：一、立因；二、顯果，分二如論。四、明修習善巧分二：一、立因；二、顯果，分二如論。第六、明總結分二：一、立因；二、顯果。第七、明無過無增。
第五解釋中，第三、明入聖諦現觀已，為欲證得速疾通慧，作意思惟諸歡喜事，分四：一、總問；二、廣答，分四：一、依證凈明生歡喜，分二：一、總標；二、別釋，分三：一、依佛（Buddha，覺悟者）明生歡喜；二、依法（Dharma，佛法）明生歡喜；三、依僧（Sangha，僧團）明生歡喜。二、依自增上生及決定勝事明生歡喜，分二：一、總標；二、別釋，分三：一、依戒（Śīla，戒律）明生歡喜；二、依法施（Dharma-dāna，佛法佈施）明生歡喜；三、依所證明生歡喜。三、無嫉明生歡喜，分三：一、依他戒明生歡喜；二、依他法施明生歡喜；三、依他所證明生歡喜。四、依知恩明生歡喜，分二：一、總標；二、別釋，分四：一、依遠離眾苦果明生歡喜；二、依遠離苦因明生歡喜；三、依引發眾樂果明生歡喜；四、依引發樂因明生歡喜。第三、總結分二：一、立因；二、顯果。第四、明無過無增。
第五解釋中，第四、明修習如所得道，分四：一、總問；二、略答，分二：一、立因；二、顯果。三、解釋分二：一、明四法，分五：一、明樂欲，分二：一、標；二、釋。二、明發勤精進，分二：一、立因；二、顯果。三、明心樂遠離，分二：一、立因；二、顯果。四、明不生喜足，分二：一、標；二、釋。五、總結。第二、明五法，分六：一、明最極歡喜。
【English Translation】 English version: 'Good. Skillful in two unwholesome dharmas. Skillful in two aspects of decline, divided into two: 1. Based on good; 2. Based on unwholesome, clarifying skillfulness. 3. Clarifying skillful means, divided into two: 1. Establishing the cause; 2. Revealing the result, divided into two as in the treatise. 4. Clarifying skillful practice, divided into two: 1. Establishing the cause; 2. Revealing the result, divided into two as in the treatise. 6. Clarifying the conclusion, divided into two: 1. Establishing the cause; 2. Revealing the result. 7. Clarifying without excess or deficiency.'
'In the fifth explanation, the third clarifies that having entered the direct perception of the noble truths, in order to attain swift and penetrating wisdom, one contemplates joyful matters, divided into four: 1. General question; 2. Extensive answer, divided into four: 1. Based on pure faith, clarifying the arising of joy, divided into two: 1. General statement; 2. Specific explanation, divided into three: 1. Based on the Buddha (覺悟者, Awakened One), clarifying the arising of joy; 2. Based on the Dharma (佛法, Buddhist teachings), clarifying the arising of joy; 3. Based on the Sangha (僧團, monastic community), clarifying the arising of joy. 2. Based on one's own superior birth and definitive excellence, clarifying the arising of joy, divided into two: 1. General statement; 2. Specific explanation, divided into three: 1. Based on Śīla (戒律, moral discipline), clarifying the arising of joy; 2. Based on Dharma-dāna (佛法佈施, giving of the Dharma), clarifying the arising of joy; 3. Based on what is proven, clarifying the arising of joy. 3. Clarifying the absence of jealousy, divided into three: 1. Based on others' Śīla, clarifying the arising of joy; 2. Based on others' Dharma-dāna, clarifying the arising of joy; 3. Based on what others have proven, clarifying the arising of joy. 4. Based on knowing gratitude, clarifying the arising of joy, divided into two: 1. General statement; 2. Specific explanation, divided into four: 1. Based on being far from the results of suffering, clarifying the arising of joy; 2. Based on being far from the causes of suffering, clarifying the arising of joy; 3. Based on bringing forth the results of happiness, clarifying the arising of joy; 4. Based on bringing forth the causes of happiness, clarifying the arising of joy. 3. Conclusion, divided into two: 1. Establishing the cause; 2. Revealing the result. 4. Clarifying without excess or deficiency.'
'In the fifth explanation, the fourth clarifies practicing according to the path attained, divided into four: 1. General question; 2. Brief answer, divided into two: 1. Establishing the cause; 2. Revealing the result. 3. Explanation, divided into two: 1. Clarifying four dharmas, divided into five: 1. Clarifying desire, divided into two: 1. Statement; 2. Explanation. 2. Clarifying exertion and diligence, divided into two: 1. Establishing the cause; 2. Revealing the result. 3. Clarifying the mind's delight in detachment, divided into two: 1. Establishing the cause; 2. Revealing the result. 4. Clarifying not generating contentment, divided into two: 1. Statement; 2. Explanation. 5. Conclusion. 2. Clarifying five dharmas, divided into six: 1. Clarifying utmost joy.'
分二。一立因。二顯果。二明喜悅分二。一立因。二顯果。三明輕安分二。一立因。二顯果。四明安樂分二。一立因。二顯果。五明修定圓滿分二。一立因。二顯果。六總結 第四明無過無增分二。一標。二釋分二。一立因。二顯果。
第五解釋中第五明證得極清凈道及果功德分二 一總問分三。一問凈道相。二問凈道果。三問凈道功德 二廣答分三 一答凈道果分六。一明三位隨眼分二。一標。二列釋。二明二種人分二。一標。二列釋。三明二種雜染分二。一標。二列釋。四修道時過失分二。一明增長隨眠過。二明能生諸苦過。五明能治。六總結 二答清凈道相分三。一標。二列釋。三結 三答凈道功德分七。一總標。二徴問。三別釋分十。一明離五支過。二明具足六支。三明不動四明具四依。五明除異安樂。六明舍尋思。七明舍追求。八明不味著。九明心善解脫。十慧善解脫。四明聖住及功德義分二。一明聖住。二顯功德義。初文分四。一明住有相。二明善親近相。三明最為第一聖勝土相。四結。五結。六明無過無增。七明無明無學功德分三。一總標。二列釋分五。一明厭背五欲德。二不續後有德。三任運而滅德。四集諦永斷德。五苦諦不轉德。三總結分二。一立因。二顯果。
第六總結分五如論
【現代漢語翻譯】 分為兩部分。第一，確立原因。第二，彰顯結果。第二，闡明喜悅，分為兩部分。第一，確立原因。第二，彰顯結果。第三，闡明輕安，分為兩部分。第一，確立原因。第二，彰顯結果。第四，闡明安樂，分為兩部分。第一，確立原因。第二，彰顯結果。第五，闡明修定圓滿，分為兩部分。第一，確立原因。第二，彰顯結果。第六，總結。第四，闡明無過無增，分為兩部分。第一，標示。第二，解釋，分為兩部分。第一，確立原因。第二，彰顯結果。 第五，解釋中，第五，闡明證得極清凈道及果功德，分為兩部分。第一，總問，分為三部分。第一，問清凈道的相狀。第二，問清凈道的果報。第三，問清凈道的功德。第二，詳細回答，分為三部分。第一，回答清凈道的果報，分為六部分。第一，闡明三位隨眼，分為兩部分。第一，標示。第二，列舉解釋。第二，闡明兩種人，分為兩部分。第一，標示。第二，列舉解釋。第三，闡明兩種雜染，分為兩部分。第一，標示。第二，列舉解釋。第四，修道時的過失，分為兩部分。第一，闡明增長隨眠（Sui Mian）的過失。第二，闡明能產生諸苦的過失。第五，闡明能對治。第六，總結。第二，回答清凈道的相狀，分為三部分。第一，標示。第二，列舉解釋。第三，總結。第三，回答清凈道的功德，分為七部分。第一，總標。第二，提問。第三，分別解釋，分為十部分。第一，闡明遠離五支過失。第二，闡明具足六支。第三，闡明不動。第四，闡明具足四依（Si Yi）。第五，闡明去除異類安樂。第六，闡明捨棄尋思（Xun Si）。第七，闡明捨棄追求。第八，闡明不味著。第九，闡明心善解脫。第十，慧善解脫。第四，闡明聖住及功德的意義，分為兩部分。第一，闡明聖住。第二，彰顯功德的意義。初文分為四部分。第一，闡明住于有相。第二，闡明善於親近的相狀。第三，闡明最為第一聖勝的凈土相狀。第四，總結。第五，總結。第六，闡明無過無增。第七，闡明無明無學功德，分為三部分。第一，總標。第二，列舉解釋，分為五部分。第一，闡明厭背五欲的功德。第二，不延續後有的功德。第三，任運而滅的功德。第四，集諦（Ji Di）永遠斷除的功德。第五，苦諦（Ku Di）不再流轉的功德。第三，總結，分為兩部分。第一，確立原因。第二，彰顯結果。 第六，總結，分為五部分，如論中所述。
【English Translation】 Divided into two parts. First, establishing the cause. Second, revealing the result. Second, elucidating joy, divided into two parts. First, establishing the cause. Second, revealing the result. Third, elucidating lightness and ease, divided into two parts. First, establishing the cause. Second, revealing the result. Fourth, elucidating peace and happiness, divided into two parts. First, establishing the cause. Second, revealing the result. Fifth, elucidating the perfection of meditation, divided into two parts. First, establishing the cause. Second, revealing the result. Sixth, summarizing. Fourth, elucidating no excess and no deficiency, divided into two parts. First, indication. Second, explanation, divided into two parts. First, establishing the cause. Second, revealing the result. Fifth, in the explanation, fifth, elucidating the attainment of the supremely pure path and the merits of the fruit, divided into two parts. First, general questions, divided into three parts. First, asking about the characteristics of the pure path. Second, asking about the fruit of the pure path. Third, asking about the merits of the pure path. Second, detailed answers, divided into three parts. First, answering about the fruit of the pure path, divided into six parts. First, elucidating the three positions following the eye, divided into two parts. First, indication. Second, listing and explaining. Second, elucidating the two types of people, divided into two parts. First, indication. Second, listing and explaining. Third, elucidating the two types of defilements, divided into two parts. First, indication. Second, listing and explaining. Fourth, faults during the practice of the path, divided into two parts. First, elucidating the fault of increasing latent tendencies (Sui Mian). Second, elucidating the fault of generating all sufferings. Fifth, elucidating what can cure. Sixth, summarizing. Second, answering about the characteristics of the pure path, divided into three parts. First, indication. Second, listing and explaining. Third, summarizing. Third, answering about the merits of the pure path, divided into seven parts. First, general indication. Second, questioning. Third, explaining separately, divided into ten parts. First, elucidating the merit of being apart from the five branches of faults. Second, elucidating possessing the six branches. Third, elucidating non-movement. Fourth, elucidating possessing the four supports (Si Yi). Fifth, elucidating removing different kinds of happiness. Sixth, elucidating abandoning discursive thinking (Xun Si). Seventh, elucidating abandoning pursuit. Eighth, elucidating non-attachment. Ninth, elucidating the mind's good liberation. Tenth, wisdom's good liberation. Fourth, elucidating the meaning of the holy abode and merits, divided into two parts. First, elucidating the holy abode. Second, revealing the meaning of merits. The initial text is divided into four parts. First, elucidating dwelling in the conditioned. Second, elucidating the characteristics of good association. Third, elucidating the characteristics of the most supreme and victorious pure land. Fourth, summarizing. Fifth, summarizing. Sixth, elucidating no excess and no deficiency. Seventh, elucidating the merits of no-learning and no-ignorance, divided into three parts. First, general indication. Second, listing and explaining, divided into five parts. First, elucidating the merit of being averse to the five desires. Second, the merit of not continuing future existence. Third, the merit of spontaneous cessation. Fourth, the merit of the Truth of Accumulation (Ji Di) being permanently severed. Fifth, the merit of the Truth of Suffering (Ku Di) not revolving. Third, summarizing, divided into two parts. First, establishing the cause. Second, revealing the result. Sixth, summarizing, divided into five parts, as stated in the treatise.
第七明無過無增 第八結二凈果總是第四得果之相。
大門第三明修所成地總結之相分四。一結修處。二結因緣。三結修對治。四結得果。
第十八明還滅門有四問答 第一問答依無明明還滅分二。一問。二答分二。一明滅因。二明滅果 第二問答依行明還滅分二。一問。二答分二。一明滅因。二明滅果 第三問答依識等明還滅分二。一問。二答分二。一依識答還滅分二。一明因。二明果。二例余分四。一依識名色例六處等三法。二依無明行例余愛等四法。三依行識例有生二法。四依識名色等例生老死 第四問答依愛明還滅分二。一問。二答。
第十九明所顯門有一問答分二。一問。二答分二。一略答。二別釋分二。一明一分所顯。二明全分所顯。
第二十明不知緣起過門有一問答分三。一問。二略答。三別釋。
第二十一明瞭知緣起勝利門有一問答分二。一問。二答。
第二十二明實物非實物門有四問答。第一問答依實物。第二問答依非實物。第三問答依一性。第四問答依多性。
第二十三明所知障門有一問答分二。一問。二答。
第二十四明成苦門有三問答 初依能成分二。一問。二答 次依堅性分二。一問。二答 后依苦性分二。一問。二答。
第二
【現代漢語翻譯】 現代漢語譯本 第七，闡明沒有『過』（超過）也沒有『增』（增加）。第八，總結兩種清凈的果報，這些都是第四地（指修所成地）獲得果報的相狀。
大門第三，闡明修所成地的總結之相，分為四個部分：一、總結修行的處所；二、總結因緣；三、總結修行的對治；四、總結所獲得的果報。
第十八，闡明還滅門，有四個問答。第一問答，依據無明（avidyā，對事物真相的無知）的還滅，分為兩部分：一、提問；二、回答，回答又分為兩部分：一、闡明滅的原因；二、闡明滅的結果。第二問答，依據行（saṃskāra，業行）的還滅，分為兩部分：一、提問；二、回答，回答又分為兩部分：一、闡明滅的原因；二、闡明滅的結果。第三問答，依據識（vijñāna，意識）等闡明還滅，分為兩部分：一、提問；二、回答，回答又分為兩部分：一、依據識回答還滅，分為兩部分：一、闡明因；二、闡明果。二、以識為例推及其他，分為四個部分：一、依據識、名色（nāmarūpa，精神和物質）為例，推及六處（ṣaḍāyatana，眼、耳、鼻、舌、身、意）、觸（sparśa，感覺）和受（vedanā，感受）這三種法；二、依據無明、行為例，推及愛（tṛṣṇā，渴愛）等四種法；三、依據行、識為例，推及有（bhava，存在）和生（jāti，出生）這兩種法；四、依據識、名色等為例，推及生、老死（jarā-maraṇa，衰老和死亡）。第四問答，依據愛闡明還滅，分為兩部分：一、提問；二、回答。
第十九，闡明所顯門，有一個問答，分為兩部分：一、提問；二、回答，回答又分為兩部分：一、簡略回答；二、分別解釋，分別解釋又分為兩部分：一、闡明一部分所顯；二、闡明全部分所顯。
第二十，闡明不知緣起（pratītyasamutpāda，因緣生法）的過患門，有一個問答，分為三個部分：一、提問；二、簡略回答；三、分別解釋。
第二十一，闡明了知緣起的勝利門，有一個問答，分為兩部分：一、提問；二、回答。
第二十二，闡明實物非實物門，有四個問答。第一問答，依據實物；第二問答，依據非實物；第三問答，依據一性（單一的性質）；第四問答，依據多性（多種性質）。
第二十三，闡明所知障（jñeyāvaraṇa，對所知事物的障礙）門，有一個問答，分為兩部分：一、提問；二、回答。
第二十四，闡明成苦（duḥkha，痛苦）門，有三個問答。首先，依據能成（能夠形成痛苦的因素），分為兩部分：一、提問；二、回答。其次，依據堅性（堅固的性質），分為兩部分：一、提問；二、回答。最後，依據苦性（痛苦的性質），分為兩部分：一、提問；二、回答。
【English Translation】 English version Seventh, clarifying that there is neither 'excess' nor 'increase'. Eighth, summarizing the two pure results, all of which are aspects of attaining results in the fourth ground (referring to the ground attained through cultivation).
Great Section Three, clarifying the summarizing aspects of the ground attained through cultivation, divided into four parts: 1. Summarizing the place of cultivation; 2. Summarizing the causes and conditions; 3. Summarizing the antidotes to cultivation; 4. Summarizing the results attained.
Eighteenth, clarifying the Gate of Cessation, with four questions and answers. The first question and answer, based on the cessation of ignorance (avidyā, unawareness of the true nature of things), is divided into two parts: 1. Question; 2. Answer, which is further divided into two parts: 1. Clarifying the cause of cessation; 2. Clarifying the result of cessation. The second question and answer, based on the cessation of formations (saṃskāra, volitional actions), is divided into two parts: 1. Question; 2. Answer, which is further divided into two parts: 1. Clarifying the cause of cessation; 2. Clarifying the result of cessation. The third question and answer, based on the cessation of consciousness (vijñāna, awareness) and so on, is divided into two parts: 1. Question; 2. Answer, which is further divided into two parts: 1. Answering the cessation based on consciousness, divided into two parts: 1. Clarifying the cause; 2. Clarifying the result. 2. Using consciousness as an example to extend to others, divided into four parts: 1. Using consciousness and name and form (nāmarūpa, mind and matter) as examples, extending to the six sense bases (ṣaḍāyatana, eye, ear, nose, tongue, body, and mind), contact (sparśa, sensory impression), and feeling (vedanā, sensation); 2. Using ignorance and formations as examples, extending to craving (tṛṣṇā, thirst) and other four factors; 3. Using formations and consciousness as examples, extending to existence (bhava, being) and birth (jāti, birth); 4. Using consciousness, name and form, and so on as examples, extending to birth, old age, and death (jarā-maraṇa, aging and death). The fourth question and answer, based on the cessation of craving, is divided into two parts: 1. Question; 2. Answer.
Nineteenth, clarifying the Gate of What is Revealed, with one question and answer, divided into two parts: 1. Question; 2. Answer, which is further divided into two parts: 1. Briefly answering; 2. Explaining separately, which is further divided into two parts: 1. Clarifying what is revealed in part; 2. Clarifying what is revealed in whole.
Twentieth, clarifying the Gate of the Faults of Not Knowing Dependent Origination (pratītyasamutpāda, the law of interdependent arising), with one question and answer, divided into three parts: 1. Question; 2. Briefly answering; 3. Explaining separately.
Twenty-first, clarifying the Gate of the Benefits of Knowing Dependent Origination, with one question and answer, divided into two parts: 1. Question; 2. Answer.
Twenty-second, clarifying the Gate of Real and Unreal Things, with four questions and answers. The first question and answer, based on real things; the second question and answer, based on unreal things; the third question and answer, based on one nature (single nature); the fourth question and answer, based on multiple natures (multiple natures).
Twenty-third, clarifying the Gate of the Obstruction of Knowledge (jñeyāvaraṇa, the obscuration of knowable things), with one question and answer, divided into two parts: 1. Question; 2. Answer.
Twenty-fourth, clarifying the Gate of the Formation of Suffering (duḥkha, suffering), with three questions and answers. First, based on what can form (factors that can form suffering), divided into two parts: 1. Question; 2. Answer. Second, based on firmness (firm nature), divided into two parts: 1. Question; 2. Answer. Finally, based on the nature of suffering (suffering nature), divided into two parts: 1. Question; 2. Answer.
十五門有一問答分二 一問分三。一問唯因。二問唯果。三問因果雜事 二答分三。一答唯因事。二答唯果事。三答因果雜事分二。一標。二釋分三。一明因義。二明果義。三明雜義。
第二十六明愛非愛果門有一問答分二 一問分二。一問愛非愛境果。二問身果 二答分三。一答前境果。二答後身果。三答二果因。
第二十七明受非受門有四問答 第一依樂受分二。一問二答 第二依苦受分二。一問。二答 第三依非苦非樂受分二。一問。二答 第四依非受分二。一問。二答分二。一略答。二解釋。
第二十八明三苦攝門有三問答 初依變苦分二。一問。二答 第二依苦苦分二。一問。二答 第三依行苦分三。一問。二答。三明是行非彼二分二。一標。二釋。
第二十九明生及等至門有一問答分二。一問。二答分二。一總答。二別釋分二。一依無想所有等明有色可得非色不可得。二依無色界明非色可得有色不可得。
第三十明得離門有一問答分二。一問。二答分二。一標。二釋。
第三十一明染惡非染惡門有一問答分二。一問。二答分二。一總答。二別釋。
第三十二明三界門有三問答 初依欲界分二。一問。二答 次依色界分二。一問。二答 后依上二界分二。一問
【現代漢語翻譯】 現代漢語譯本 第十五門有問答，分為二部分：一問，分為三小部分：一問關於唯因（唯一的因），二問關於唯果（唯一的結果），三問關於因果雜事；二答，分為三小部分：一答關於唯因的事，二答關於唯果的事，三答關於因果雜事，又分為二部分：一標明，二解釋，解釋又分為三小部分：一闡明因的意義，二闡明果的意義，三闡明雜義。
第二十六明愛非愛果門有問答，分為二部分：一問，分為二小部分：一問關於愛與非愛境界的果報，二問關於身果（身體的果報）；二答，分為三小部分：一答關於前述境界的果報，二答關於後來的身果，三答關於這兩種果報的因。
第二十七明受非受門有四個問答：第一，依樂受（快樂的感受）分為二部分：一問，二答；第二，依苦受（痛苦的感受）分為二部分：一問，二答；第三，依非苦非樂受（既非痛苦也非快樂的感受）分為二部分：一問，二答；第四，依非受（沒有感受）分為二部分：一問，二答，又分為二部分：一簡略回答，二詳細解釋。
第二十八明三苦攝門有三個問答：首先，依變苦（變化的痛苦）分為二部分：一問，二答；第二，依苦苦（痛苦的痛苦）分為二部分：一問，二答；第三，依行苦（行蘊的痛苦）分為三部分：一問，二答，三闡明這是行苦而非前兩種苦，又分為二部分：一標明，二解釋。
第二十九明生及等至門有問答，分為二部分：一問，二答，又分為二部分：一總的回答，二分別解釋，解釋又分為二部分：一依據無想所有等，闡明有色（有形質的）可得，非色（無形質的）不可得；二依據無**，闡明非色可得，有色不可得。
第三十明得離門有問答，分為二部分：一問，二答，又分為二部分：一標明，二解釋。
第三十一明染惡非染惡門有問答，分為二部分：一問，二答，又分為二部分：一總的回答，二分別解釋。
第三十二明三界門有三個問答：首先，依欲界（慾望的界）分為二部分：一問，二答；其次，依**（形體的界）分為二部分：一問，二答；最後，依上二界（上面的兩個界）分為二部分：一問。
【English Translation】 English version The fifteenth section has questions and answers, divided into two parts: one question, divided into three subsections: one question about only cause (the sole cause), two questions about only effect (the sole result), and three questions about miscellaneous matters of cause and effect; two answers, divided into three subsections: one answer about matters of only cause, two answers about matters of only effect, and three answers about miscellaneous matters of cause and effect, further divided into two parts: one marking, and two explanations, the explanations further divided into three subsections: one clarifying the meaning of cause, two clarifying the meaning of effect, and three clarifying miscellaneous meanings.
The twenty-sixth section, clarifying the results of love and non-love, has questions and answers, divided into two parts: one question, divided into two subsections: one question about the results of the realm of love and non-love, and two questions about the body result; two answers, divided into three subsections: one answer about the results of the aforementioned realm, two answers about the subsequent body result, and three answers about the causes of these two results.
The twenty-seventh section, clarifying sensation and non-sensation, has four questions and answers: First, based on pleasant sensation, divided into two parts: one question, two answers; Second, based on painful sensation, divided into two parts: one question, two answers; Third, based on neither-pleasant-nor-painful sensation, divided into two parts: one question, two answers; Fourth, based on non-sensation, divided into two parts: one question, two answers, further divided into two parts: one brief answer, and two detailed explanations.
The twenty-eighth section, clarifying the inclusion of the three sufferings, has three questions and answers: First, based on the suffering of change, divided into two parts: one question, two answers; Second, based on the suffering of suffering, divided into two parts: one question, two answers; Third, based on the suffering of conditioned existence, divided into three parts: one question, two answers, three clarifying that this is the suffering of conditioned existence and not the previous two sufferings, further divided into two parts: one marking, and two explanations.
The twenty-ninth section, clarifying arising and attainment, has questions and answers, divided into two parts: one question, two answers, further divided into two parts: one general answer, and two separate explanations, the explanations further divided into two parts: one based on the realm of nothingness, clarifying that form (having materiality) can be attained, and non-form (without materiality) cannot be attained; two based on no **, clarifying that non-form can be attained, and form cannot be attained.
The thirtieth section, clarifying attainment and separation, has questions and answers, divided into two parts: one question, two answers, further divided into two parts: one marking, and two explanations.
The thirty-first section, clarifying defiled evil and non-defiled evil, has questions and answers, divided into two parts: one question, two answers, further divided into two parts: one general answer, and two separate explanations.
The thirty-second section, clarifying the three realms, has three questions and answers: First, based on the desire realm, divided into two parts: one question, two answers; Second, based on the form realm, divided into two parts: one question, two answers; Finally, based on the upper two realms, divided into two parts: one question.
。二答分二。一答色界。二例余。
第三十三明學非學門有七問答 初依有學分二。一問二答 第二依無學分二。一問。二答 第三依非學非無學分二。一問。二答 第四依有漏差分二。一問。二答分二。一標。二釋 第五依預流分二。一問。二答分二。一答預流。二例一來 第六依不還分二。一問。二答分二。一明欲界。二明上二界 第七依阿羅漢分二。一問。二答。
第三十四明引經說門有一問答分二。一問。二答分二。一略答。二列名。
第三十五明甚深門有一問答分二。一問。二答分二。一總答。二別釋分二。一依小乘。二依大乘 初文分四 一依無常義分六。一明自種他緣甚深。二明他緣自種甚深。三明自種他緣無動轉等甚深。四明種子緣中亦非無因性力用甚深。五明諸支各具有稱性相及新新相轉甚深。六明雖任運壞滅亦現住相甚深 二依苦義明甚深 三依空義明甚深 四依無我義明甚深 二依大乘第一義明甚深分二。一第一義。二俗諦義。
第三十六明智了門有一問答分二。一問。二答分二。一總答。二別釋分二 一明法住智分二。一問。二答 二明真實智分二。一問。二答。
第三十七明非自他作門有一問答分二 一問分二。一總標。二別徴 二答分三。一答法性。二
【現代漢語翻譯】 二、答分二：一、答**。二、例余。
第三十三、明學非學門有七問答：初、依有學分二：一問二答；第二、依無學分二：一問二答；第三、依非學非無學分二：一問二答；第四、依有漏差分二：一問二答，分二：一、標。二、釋；第五、依預流（Srota-apanna，須陀洹，證入聖道之初果）分二：一問二答，分二：一、答預流（Srota-apanna，須陀洹，證入聖道之初果）。二、例一來（Sakrdagamin，斯陀含，證入聖道之二果）；第六、依不還（Anagamin，阿那含，證入聖道之三果）分二：一問二答，分二：一、明欲界。二、明上二界；第七、依阿羅漢（Arhat，音譯「阿羅漢」，斷盡一切煩惱，證得無生，達到修行之最高果位）分二：一問二答。
第三十四、明引經說門有一問答，分二：一問。二答，分二：一、略答。二、列名。
第三十五、明甚深門有一問答，分二：一問。二答，分二：一、總答。二、別釋，分二：一、依小乘。二、依大乘。初文分四：一、依無常義分六：一、明自種他緣甚深。二、明他緣自種甚深。三、明自種他緣無動轉等甚深。四、明種子緣中亦非無因性力用甚深。五、明諸支各具有稱性相及新新相轉甚深。六、明雖任運壞滅亦現住相甚深；二、依苦義明甚深；三、依空義明甚深；四、依無我義明甚深；二、依大乘第一義明甚深，分二：一、第一義。二、俗諦義。
第三十六、明智了門有一問答，分二：一問。二答，分二：一、總答。二、別釋，分二：一、明法住智分二：一問。二答；二、明真實智分二：一問。二答。
第三十七、明非自他作門有一問答，分二：一、問，分二：一、總標。二、別徴；二、答，分三：一、答法性。二
【English Translation】 Two, the answer is divided into two: One, answer **. Two, examples of the rest.
Thirty-third, the chapter on 'Learning and Non-Learning' has seven questions and answers: First, based on those with learning, it is divided into two: one question and two answers; Second, based on those without learning, it is divided into two: one question and two answers; Third, based on those who are neither learning nor without learning, it is divided into two: one question and two answers; Fourth, based on the differences in conditioned existence, it is divided into two: one question and two answers, divided into two: one, statement. Two, explanation; Fifth, based on the Stream-enterer (Srota-apanna, one who has entered the stream of the path to enlightenment), it is divided into two: one question and two answers, divided into two: one, answer to the Stream-enterer (Srota-apanna, one who has entered the stream of the path to enlightenment). Two, example of the Once-returner (Sakrdagamin, one who will return to this world only once more); Sixth, based on the Non-returner (Anagamin, one who does not return to the desire realm), it is divided into two: one question and two answers, divided into two: one, clarifying the desire realm. Two, clarifying the upper two realms; Seventh, based on the Arhat (Arhat, one who has attained the highest state of enlightenment by extinguishing all defilements), it is divided into two: one question and two answers.
Thirty-fourth, the chapter on 'Citing Sutras' has one question and answer, divided into two: one question. Two, answer, divided into two: one, brief answer. Two, listing names.
Thirty-fifth, the chapter on 'Profound Meaning' has one question and answer, divided into two: one question. Two, answer, divided into two: one, general answer. Two, separate explanations, divided into two: one, based on the Hinayana. Two, based on the Mahayana. The initial text is divided into four: One, based on the meaning of impermanence, it is divided into six: One, clarifying the profound meaning of self-cause and other conditions. Two, clarifying the profound meaning of other conditions and self-cause. Three, clarifying the profound meaning of the immobility of self-cause and other conditions. Four, clarifying the profound meaning that there is also non-causal nature, power, and function in the seed conditions. Five, clarifying the profound meaning that each branch has a characteristic appearance and a new and new phase transition. Six, clarifying the profound meaning that although it perishes naturally, it also appears to be present; Two, clarifying the profound meaning based on the meaning of suffering; Three, clarifying the profound meaning based on the meaning of emptiness; Four, clarifying the profound meaning based on the meaning of no-self; Two, clarifying the profound meaning based on the first principle of Mahayana, divided into two: One, the first principle. Two, conventional truth.
Thirty-sixth, the chapter on 'Wisdom and Understanding' has one question and answer, divided into two: one question. Two, answer, divided into two: one, general answer. Two, separate explanations, divided into two: one, clarifying the wisdom of abiding in the Dharma, divided into two: one question. Two, answer; Two, clarifying the true wisdom, divided into two: one question. Two, answer.
Thirty-seventh, the chapter on 'Not Self-made or Other-made' has one question and answer, divided into two: One, question, divided into two: one, general statement. Two, separate inquiries; Two, answer, divided into three: one, answering the Dharma nature. Two
答法住。三答法界。
第三十八明說秘密門有二問答 初依生等說分二。一問分二。一標。二徴。二答分三。一總答。二別釋。三例余 第二依不說一切支為緣理說分二。一問。二答分二。一總答。二別釋分二。一明識為名色緣。二明名色作識緣。
第三十九明觀法退還門有一問答分二。一問。二答分二。一觀順流。二觀逆流。
第四十明非自他等作門有一問答分二。一問。二答分三如論。
第四十一明萠芽等喻門有一問答分二。一問分三如論。二答分三如論。
第四十二明燈喻門有三問答 初依樹分二。一問。二答 次依其油分二。一問。二答 后依火炎分二。一問。二答。
第四十三明增長損減門有二問答 初依增長分二。一增長苦果。二增長余支 第二依損減分二。一問。二答分二。一損減后支。二為損減苦支因。
第四十四明因法等門有二問答 初依因分二。一問。二答 第二依果分二。一問。二答。
第四十五明漏盡等所顯門有三問答 初依因盡分二。一問。二答 次依緣盡分二。一問。二答 后依受盡分二。一問。二答分二。一總答。二別釋。
第四十六明七十七智門有一問答分二。一問。二答分二 一明建立智之因由分六。一建立第一現在十
【現代漢語翻譯】 答：法住（Dharmasthiti，法的住處）。三答：法界（Dharmadhatu，法的界限）。
第三十八，闡明『說秘密門』，有兩次問答。初次依『生』等而說，分為兩部分。一問，又分兩部分：一、標明；二、徵詢。二答，分為三部分：一、總答；二、分別解釋；三、舉例其餘。第二次依『不說一切支為緣理』而說，分為兩部分：一問；二答，分為兩部分：一、闡明『識』為『名色』之緣；二、闡明『名色』作為『識』之緣。
第三十九，闡明『觀法退還門』，有一次問答，分為兩部分：一問；二答，分為兩部分：一、觀順流；二、觀逆流。
第四十，闡明『非自他等作門』，有一次問答，分為兩部分：一問；二答，分為三部分，如論中所述。
第四十一，闡明『萌芽等喻門』，有一次問答，分為兩部分：一問，分為三部分，如論中所述；二答，分為三部分，如論中所述。
第四十二，闡明『燈喻門』，有三次問答。初次依『樹』而分，分為兩部分：一問；二答。其次依『其油』而分，分為兩部分：一問；二答。后次依『火炎』而分，分為兩部分：一問；二答。
第四十三，闡明『增長損減門』，有兩次問答。初次依『增長』而分，分為兩部分：一、增長苦果；二、增長其餘支。第二次依『損減』而分，分為兩部分：一問；二答，分為兩部分：一、損減后支；二、作為損減苦支之因。
第四十四，闡明『因法等門』，有兩次問答。初次依『因』而分，分為兩部分：一問；二答。第二次依『果』而分，分為兩部分：一問；二答。
第四十五，闡明『漏盡等所顯門』，有三次問答。初次依『因盡』而分，分為兩部分：一問；二答。其次依『緣盡』而分，分為兩部分：一問；二答。后次依『受盡』而分，分為兩部分：一問；二答，分為兩部分：一、總答；二、分別解釋。
第四十六，闡明『七十七智門』，有一次問答，分為兩部分：一問；二答，分為兩部分：一、闡明建立智之因由，分為六部分：一、建立第一現在十
【English Translation】 Answer: Dharma-sthiti (法住, Abiding in the Dharma). Three answers: Dharma-dhatu (法界, the realm of Dharma).
Thirty-eighth, elucidating the 'Secret Teaching Door,' there are two sets of questions and answers. The first, based on 'birth' and so on, is divided into two parts. One question, further divided into two parts: 1. Statement; 2. Inquiry. Two answers, divided into three parts: 1. General answer; 2. Separate explanations; 3. Examples of the rest. The second, based on 'not speaking of all branches as conditions,' is divided into two parts: one question; two answers, divided into two parts: 1. Elucidating 'consciousness' as the condition for 'name and form'; 2. Elucidating 'name and form' as the condition for 'consciousness'.
Thirty-ninth, elucidating the 'Door of Observing the Dharma's Regression,' there is one set of questions and answers, divided into two parts: one question; two answers, divided into two parts: 1. Observing the flow; 2. Observing the counter-flow.
Fortieth, elucidating the 'Door of Non-Self, Non-Other, etc., Making,' there is one set of questions and answers, divided into two parts: one question; two answers, divided into three parts, as described in the treatise.
Forty-first, elucidating the 'Door of Metaphors such as Sprouts,' there is one set of questions and answers, divided into two parts: one question, divided into three parts, as described in the treatise; two answers, divided into three parts, as described in the treatise.
Forty-second, elucidating the 'Door of the Lamp Metaphor,' there are three sets of questions and answers. The first, based on 'the tree,' is divided into two parts: one question; two answers. The second, based on 'its oil,' is divided into two parts: one question; two answers. The last, based on 'the flame,' is divided into two parts: one question; two answers.
Forty-third, elucidating the 'Door of Increase and Decrease,' there are two sets of questions and answers. The first, based on 'increase,' is divided into two parts: 1. Increasing suffering results; 2. Increasing the remaining branches. The second, based on 'decrease,' is divided into two parts: one question; two answers, divided into two parts: 1. Decreasing the later branches; 2. As the cause of decreasing the suffering branches.
Forty-fourth, elucidating the 'Door of Causal Dharmas, etc.,' there are two sets of questions and answers. The first, based on 'cause,' is divided into two parts: one question; two answers. The second, based on 'result,' is divided into two parts: one question; two answers.
Forty-fifth, elucidating the 'Door Manifested by the Exhaustion of Defilements, etc.,' there are three sets of questions and answers. The first, based on 'the exhaustion of cause,' is divided into two parts: one question; two answers. The second, based on 'the exhaustion of conditions,' is divided into two parts: one question; two answers. The last, based on 'the exhaustion of feeling,' is divided into two parts: one question; two answers, divided into two parts: 1. General answer; 2. Separate explanations.
Forty-sixth, elucidating the 'Door of the Seventy-Seven Wisdoms,' there is one set of questions and answers, divided into two parts: one question; two answers, divided into two parts: 1. Elucidating the causes and conditions for establishing wisdom, divided into six parts: 1. Establishing the first present ten
一順流之智。二建立第二現在十一逆流之智。三建立第三第四過去順流逆流各十一智。四建立第五第六未來順流逆流各十一智。五建立第七知四諦智。六建立一切智非支所攝 二明總結。
第四十七明四十四智門有一問答分二。一問。二答分二。一總答。二明傍義分二。一依欲界分二。一依眼耳二根。二依意根。二例餘二界。
第二明五蓋食分五。
第一明貪慾蓋食分二 一明食相分四。一總問。二略答。三別釋分二。一略明妙相。二廣解妙相分二。一問。二答分二。一明總義。二明八處。四明食義 二明非食相分四。一總問。二略答。三別釋分三 一問。二略答。三別釋分二。一明內不凈相。二明外不凈相。四非食義分二。明白品功德分二。一標。二釋分二如論。二明黑品過失。
第二明瞋恚蓋食分二 一明食相分四。一總問。二略答。三別釋分三。一明性。二明相。三明不正思。四結 二非食相分三。一總問。二略答。三別釋分三。一明正義。二明所以。三引經。
第三明惛沉睡眠蓋食分二 一明食相分二。一總問。二略答 二明非食相分三。一總問。二略答。三廣分四。一總標。二列名。三解釋分三。一明治暗光明分二。一總標。二解釋分三。一明夜分。二明晝分。三俱分。二
【現代漢語翻譯】 現代漢語譯本 一、順流之智：指順應世俗潮流的智慧。 二、建立第二現在十一逆流之智：指建立在當下，與世俗潮流相悖的十一種智慧。 三、建立第三第四過去順流逆流各十一智：指建立對過去順應和違逆世俗潮流的各十一種智慧的認知。 四、建立第五第六未來順流逆流各十一智：指建立對未來順應和違逆世俗潮流的各十一種智慧的認知。 五、建立第七知四諦智（Satya-jñāna）：指建立了解四聖諦（catvāri āryasatyāni）的智慧。 六、建立一切智非支所攝：指建立不屬於任何分支的一切智慧。 二、明總結。
第四十七、明四十四智門，有一問答，分二： 一、問。 二、答，分二：一、總答。二、明傍義，分二：一、依欲界（Kāmadhātu）分二：一、依眼耳二根。二、依意根。二、例餘二界。
第二、明五蓋（pañca nivaraṇa）食，分五：
第一、明貪慾蓋（kāmacchanda-nivaraṇa）食，分二： 一、明食相，分四：一、總問。二、略答。三、別釋，分二：一、略明妙相。二、廣解妙相，分二：一、問。二、答，分二：一、明總義。二、明八處。四、明食義。 二、明非食相，分四：一、總問。二、略答。三、別釋，分三：一、問。二、略答。三、別釋，分二：一、明內不凈相。二、明外不凈相。四、非食義，分二：一、明白品功德，分二：一、標。二、釋，分二如論。二、明黑品過失。
第二、明瞋恚蓋（vyāpāda-nivaraṇa）食，分二： 一、明食相，分四：一、總問。二、略答。三、別釋，分三：一、明性。二、明相。三、明不正思。四、結。 二、非食相，分三：一、總問。二、略答。三、別釋，分三：一、明正義。二、明所以。三、引經。
第三、明惛沉睡眠蓋（styāna-middha-nivaraṇa）食，分二： 一、明食相，分二：一、總問。二、略答。 二、明非食相，分三：一、總問。二、略答。三、廣分四：一、總標。二、列名。三、解釋，分三：一、明治暗光明，分二：一、總標。二、解釋，分三：一、明夜分。二、明晝分。三、俱分。二
【English Translation】 English version 1. Wisdom of Following the Current: Refers to the wisdom of conforming to worldly trends. 2. Establishing the Second Present Eleven Wisdoms Against the Current: Refers to establishing eleven types of wisdom in the present moment that go against worldly trends. 3. Establishing the Third and Fourth Past Eleven Wisdoms, Both Following and Against the Current: Refers to establishing the recognition of eleven types of wisdom related to both conforming to and opposing worldly trends in the past. 4. Establishing the Fifth and Sixth Future Eleven Wisdoms, Both Following and Against the Current: Refers to establishing the recognition of eleven types of wisdom related to both conforming to and opposing worldly trends in the future. 5. Establishing the Seventh Wisdom of Knowing the Four Noble Truths (Satya-jñāna): Refers to establishing the wisdom of understanding the Four Noble Truths (catvāri āryasatyāni). 6. Establishing All Wisdom Not Included in Branches: Refers to establishing all wisdom that does not belong to any branch. 2. Explaining the Summary.
- Explaining the Forty-Four Gates of Wisdom, there is a Question and Answer, divided into two:
- Question.
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Answer, divided into two: 1. General Answer. 2. Explaining Adjacent Meanings, divided into two: 1. Based on the Desire Realm (Kāmadhātu), divided into two: 1. Based on the two roots of eye and ear. 2. Based on the mind root. 2. Examples from the remaining two realms.
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Explaining the Food of the Five Hindrances (pañca nivaraṇa), divided into five:
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Explaining the Food of the Hindrance of Greed (kāmacchanda-nivaraṇa), divided into two:
- Explaining the Appearance of Food, divided into four: 1. General Question. 2. Brief Answer. 3. Detailed Explanation, divided into two: 1. Briefly Explaining the Wonderful Appearance. 2. Broadly Explaining the Wonderful Appearance, divided into two: 1. Question. 2. Answer, divided into two: 1. Explaining the General Meaning. 2. Explaining the Eight Places. 4. Explaining the Meaning of Food.
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Explaining the Appearance of Non-Food, divided into four: 1. General Question. 2. Brief Answer. 3. Detailed Explanation, divided into three: 1. Question. 2. Brief Answer. 3. Detailed Explanation, divided into two: 1. Explaining the Internal Impure Appearance. 2. Explaining the External Impure Appearance. 4. Meaning of Non-Food, divided into two: 1. Explaining the Merits of the White Category, divided into two: 1. Labeling. 2. Explanation, divided into two as in the treatise. 2. Explaining the Faults of the Black Category.
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Explaining the Food of the Hindrance of Anger (vyāpāda-nivaraṇa), divided into two:
- Explaining the Appearance of Food, divided into four: 1. General Question. 2. Brief Answer. 3. Detailed Explanation, divided into three: 1. Explaining the Nature. 2. Explaining the Appearance. 3. Explaining Improper Thought. 4. Conclusion.
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Appearance of Non-Food, divided into three: 1. General Question. 2. Brief Answer. 3. Detailed Explanation, divided into three: 1. Explaining the Correct Meaning. 2. Explaining the Reason. 3. Quoting the Sutra.
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Explaining the Food of the Hindrance of Dullness and Sleepiness (styāna-middha-nivaraṇa), divided into two:
- Explaining the Appearance of Food, divided into two: 1. General Question. 2. Brief Answer.
- Explaining the Appearance of Non-Food, divided into three: 1. General Question. 2. Brief Answer. 3. Broad Division into four: 1. General Labeling. 2. Listing Names. 3. Explanation, divided into three: 1. Explaining Light and Darkness, divided into two: 1. General Labeling. 2. Explanation, divided into three: 1. Explaining the Night Portion. 2. Explaining the Day Portion. 3. Explaining Both Portions. 2.
明法光明分二。一標。二釋分二。一依三慧。二依六隨念。三明依身光明分二。一標。二釋。四明能治勝利分二。一明治暗光明勝利分二。一標。二釋分三。一夜。二云。三障。二明法光明勝利分二。一標。二釋分三。一依三世。二依六隨念分二。一明障。二明暗。三依證分二。一明正義。二明所以。
第四明掉舉惡作蓋食分二 一明食相分三。一總問。二略答。三廣解分四。一明親屬尋思分二。一標。二釋。二明國土尋思分二。一標。二釋。三明不死尋思分二。一標。二釋。四明昔所經事分四。一明笑分二。一標。二釋。二明戲分二。一標。二釋。三明歡樂分二。一標。二釋。四明所行事分二。一標。二釋 二明非食相分三。一總問。二略答。三別釋分二。一明奢摩他分二。一標。二釋。二明奢摩他品分二。一標。二釋。
第五明疑蓋食分二 一明食相分三。一總問。二略答。三廣解分二。一明三世疑。二明不正思惟分三。一總標。二列名。三解釋分三。一明思惟我。二明思惟有情。三明思惟世間分二。一標。二釋 二明非食相分三。一總問。二略答。三解釋分三。一明如理作意勝利。二明不正思惟體。三分別如理非如理差別分三。一明立義。二引喻。三立所以。
第三安立靜慮支分四 第一明
【現代漢語翻譯】 現代漢語譯本： 第二部分，闡明法光明，分為兩部分：第一，標示；第二，解釋，又分為兩部分：第一，依據三慧（三種智慧）；第二，依據六隨念（六種隨念）。 第三部分，闡明依身光明，分為兩部分：第一，標示；第二，解釋。 第四部分，闡明能對治的勝利，分為兩部分：第一，闡明對治黑暗的光明勝利，又分為兩部分：第一，標示；第二，解釋，又分為三部分：第一，夜晚；第二，云；第三，障礙。 第二，闡明法光明勝利，分為兩部分：第一，標示；第二，解釋，又分為三部分：第一，依據三世（過去、現在、未來）；第二，依據六隨念，又分為兩部分：第一，闡明障礙；第二，闡明黑暗；第三，依據證悟，又分為兩部分：第一，闡明正義；第二，闡明原因。
第四部分，闡明掉舉惡作蓋（散亂和後悔的覆蓋）的食（滋養），分為兩部分：第一，闡明食相，又分為三部分：第一，總問；第二，略答；第三，廣解，又分為四部分：第一，闡明親屬尋思（對親屬的思慮），又分為兩部分：第一，標示；第二，解釋；第二，闡明國土尋思（對國土的思慮），分為兩部分：第一，標示；第二，解釋；第三，闡明不死尋思（對不死的思慮），分為兩部分：第一，標示；第二，解釋；第四，闡明昔所經事（過去經歷的事情），分為四部分：第一，闡明笑，分為兩部分：第一，標示；第二，解釋；第二，闡明戲，分為兩部分：第一，標示；第二，解釋；第三，闡明歡樂，分為兩部分：第一，標示；第二，解釋；第四，闡明所行事，分為兩部分：第一，標示；第二，解釋。 第二，闡明非食相，分為三部分：第一，總問；第二，略答；第三，別釋，分為兩部分：第一，闡明奢摩他（止），分為兩部分：第一，標示；第二，解釋；第二，闡明奢摩他品（止的品類），分為兩部分：第一，標示；第二，解釋。
第五部分，闡明疑蓋（懷疑的覆蓋）的食，分為兩部分：第一，闡明食相，分為三部分：第一，總問；第二，略答；第三，廣解，分為兩部分：第一，闡明三世疑（對過去、現在、未來的懷疑）；第二，闡明不正思惟，分為三部分：第一，總標；第二，列名；第三，解釋，分為三部分：第一，闡明思惟我（思惟自我）；第二，闡明思惟有情（思惟眾生）；第三，闡明思惟世間（思惟世界），分為兩部分：第一，標示；第二，解釋。 第二，闡明非食相，分為三部分：第一，總問；第二，略答；第三，解釋，分為三部分：第一，闡明如理作意勝利（如理作意的勝利）；第二，闡明不正思惟體（不正思惟的體性）；第三，分別如理非如理差別（分別如理和不如理的差別），分為三部分：第一，闡明立義；第二，引喻；第三，立所以。
第三部分，安立靜慮支（建立禪定的支分），分為四部分：第一，闡明
【English Translation】 English version: Section Two: Explaining the Light of Dharma, divided into two parts: First, indication; second, explanation, further divided into two parts: First, based on the three wisdoms; second, based on the six recollections. Section Three: Explaining the Light Dependent on the Body, divided into two parts: First, indication; second, explanation. Section Four: Explaining the Victory of What Can Cure, divided into two parts: First, explaining the victory of the light that cures darkness, further divided into two parts: First, indication; second, explanation, further divided into three parts: First, night; second, clouds; third, obstacles. Second, explaining the victory of the Light of Dharma, divided into two parts: First, indication; second, explanation, further divided into three parts: First, based on the three times (past, present, future); second, based on the six recollections, further divided into two parts: First, explaining obstacles; second, explaining darkness; third, based on realization, further divided into two parts: First, explaining the correct meaning; second, explaining the reason.
Section Four: Explaining the 'food' (nourishment) for Uddhacca-kukkucca-nivaraṇa (the hindrance of restlessness and remorse), divided into two parts: First, explaining the aspect of 'food', further divided into three parts: First, general question; second, brief answer; third, detailed explanation, further divided into four parts: First, explaining thinking about relatives, divided into two parts: First, indication; second, explanation; second, explaining thinking about countries, divided into two parts: First, indication; second, explanation; third, explaining thinking about immortality, divided into two parts: First, indication; second, explanation; fourth, explaining past experiences, divided into four parts: First, explaining laughter, divided into two parts: First, indication; second, explanation; second, explaining play, divided into two parts: First, indication; second, explanation; third, explaining joy, divided into two parts: First, indication; second, explanation; fourth, explaining actions performed, divided into two parts: First, indication; second, explanation. Second, explaining the aspect of 'non-food', divided into three parts: First, general question; second, brief answer; third, separate explanation, divided into two parts: First, explaining Śamatha (calm abiding), divided into two parts: First, indication; second, explanation; second, explaining the qualities of Śamatha, divided into two parts: First, indication; second, explanation.
Section Five: Explaining the 'food' for Vicikicchā-nivaraṇa (the hindrance of doubt), divided into two parts: First, explaining the aspect of 'food', divided into three parts: First, general question; second, brief answer; third, detailed explanation, divided into two parts: First, explaining doubt about the three times (past, present, future); second, explaining improper thinking, divided into three parts: First, general indication; second, listing names; third, explanation, divided into three parts: First, explaining thinking about 'I'; second, explaining thinking about sentient beings; third, explaining thinking about the world, divided into two parts: First, indication; second, explanation. Second, explaining the aspect of 'non-food', divided into three parts: First, general question; second, brief answer; third, explanation, divided into three parts: First, explaining the benefits of appropriate attention; second, explaining the nature of improper thinking; third, distinguishing the differences between appropriate and inappropriate attention, divided into three parts: First, explaining the establishment of meaning; second, drawing analogies; third, establishing the reason.
Section Three: Establishing the Limbs of Dhyana (establishing the factors of meditative absorption), divided into four parts: First, explaining
立支分四。一立初靜慮支分二。一總標。二列名。二立第二靜慮支分二。一總標。二列名。三立第三靜慮支分二。一總標。二列名。四立第四靜慮支分二。一總標。二列名 第二明諸支作業分四一明初靜慮支作業分四。一明尋伺業。二明三摩地業。三明喜業。四明樂業。二明第二靜慮支作業分三。一明內等凈業。二明三摩地業。三例余。三明第三靜慮支作業分三。一明舍念正知業。二明三摩地業。三例。四明第四靜慮支作業分三。一明舍念凈業。二明三摩地業。三例余 第三明立支因由 第四分別尋伺等有無分四。一依初靜慮尋伺分二。一問。二答。二依第二靜慮尋伺寂靜。三依第三靜慮喜過。四依第四靜慮樂過。
第四安立差別名分四 一依增上心立異名分二。一標。二釋 二依樂住立異名有二異門。初門依果位分四。一標。二略釋。三徴。四答所以。第二異門依因位分二。一明現法樂住分二。一標。二釋所以。二明無色定無是樂分四。一略標。二略釋。三徴。四答所以分三。一往問。二明譏論。三明說之因 三四合依彼分涅槃及依差別立異名分二。一總標。二別釋分二。一明彼分涅槃。二明差別涅槃。
五門之中第三分別苦根有無分三 一明依不斷苦根分二。一問。二答 二依現行分二。一問。二答
【現代漢語翻譯】 現代漢語譯本 確立禪定支分，分為四部分：第一，確立初禪的支分，分為兩部分：一、總標；二、列名。第二，確立第二禪的支分，分為兩部分：一、總標；二、列名。第三，確立第三禪的支分，分為兩部分：一、總標；二、列名。第四，確立第四禪的支分，分為兩部分：一、總標；二、列名。 第二，闡明各支分的作業，分為四部分：第一，闡明初禪支分的作業，分為四部分：一、闡明尋（Vitarka，粗略的思考）伺（Vicara，細緻的思考）的作業；二、闡明三摩地（Samadhi，專注）的作業；三、闡明喜（Piti，喜悅）的作業；四、闡明樂（Sukha，快樂）的作業。第二，闡明第二禪支分的作業，分為三部分：一、闡明內等凈（Adhyatma-samprasada，內心的平靜和清明）的作業；二、闡明三摩地的作業；三、類推其餘。第三，闡明第三禪支分的作業，分為三部分：一、闡明舍（Upeksa，捨棄）念（Smrti，正念）正知（Samprajanya，正知）的作業；二、闡明三摩地的作業；三、類推。第四，闡明第四禪支分的作業，分為三部分：一、闡明舍念凈（Upeksa-smrti-parisuddhi，舍唸的清凈）的作業；二、闡明三摩地的作業；三、類推其餘。 第三，闡明確立支分的原因。 第四，分別尋伺等是否存在，分為四部分：第一，依據初禪的尋伺，分為兩部分：一、問；二、答。第二，依據第二禪的尋伺寂靜。第三，依據第三禪的喜過患。第四，依據第四禪的樂過患。 第四，安立差別的名稱，分為四部分：第一，依據增上心（Adhicitta，更卓越的心）確立不同的名稱，分為兩部分：一、標；二、釋。第二，依據樂住（Sukha-vihara，安住在快樂中）確立不同的名稱，有兩種不同的方式。第一種方式依據果位，分為四部分：一、標；二、略釋；三、征；四、回答原因。第二種方式依據因位，分為兩部分：一、闡明現法樂住（drstadharma-sukha-vihara，今生安住在快樂中），分為兩部分：一、標；二、解釋原因。二、闡明無色定（Arupadhatu-samapatti，無色界的禪定）沒有這種快樂，分為四部分：一、略標；二、略釋；三、征；四、回答原因，分為三部分：一、往問；二、闡明譏論；三、闡明說的原因。 第三和第四部分合起來，依據彼分涅槃（tad-anga-nirvana，以彼分斷煩惱而證得的涅槃）以及依據差別確立不同的名稱，分為兩部分：一、總標；二、分別解釋，分為兩部分：一、闡明彼分涅槃；二、闡明差別涅槃。 五門之中，第三，分別苦根（duhkha-indriya，苦受）是否存在，分為三部分：第一，闡明依據不斷苦根，分為兩部分：一、問；二、答。第二，依據現行，分為兩部分：一、問；二、答。
【English Translation】 English version Establishing the Limbs of Dhyana (Meditation), divided into four parts: First, establishing the limbs of the First Dhyana, divided into two parts: 1. General statement; 2. Listing the names. Second, establishing the limbs of the Second Dhyana, divided into two parts: 1. General statement; 2. Listing the names. Third, establishing the limbs of the Third Dhyana, divided into two parts: 1. General statement; 2. Listing the names. Fourth, establishing the limbs of the Fourth Dhyana, divided into two parts: 1. General statement; 2. Listing the names. Second, clarifying the functions of each limb, divided into four parts: First, clarifying the functions of the limbs of the First Dhyana, divided into four parts: 1. Clarifying the function of 'Vitarka' (initial application of thought) and 'Vicara' (sustained application of thought); 2. Clarifying the function of 'Samadhi' (concentration); 3. Clarifying the function of 'Piti' (joy); 4. Clarifying the function of 'Sukha' (happiness). Second, clarifying the functions of the limbs of the Second Dhyana, divided into three parts: 1. Clarifying the function of 'Adhyatma-samprasada' (inner tranquility); 2. Clarifying the function of Samadhi; 3. Analogy to the rest. Third, clarifying the functions of the limbs of the Third Dhyana, divided into three parts: 1. Clarifying the function of 'Upeksa' (equanimity), 'Smrti' (mindfulness), and 'Samprajanya' (clear comprehension); 2. Clarifying the function of Samadhi; 3. Analogy. Fourth, clarifying the functions of the limbs of the Fourth Dhyana, divided into three parts: 1. Clarifying the function of 'Upeksa-smrti-parisuddhi' (purity of mindfulness and equanimity); 2. Clarifying the function of Samadhi; 3. Analogy to the rest. Third, clarifying the reasons for establishing the limbs. Fourth, distinguishing the presence or absence of Vitarka, Vicara, etc., divided into four parts: First, based on the Vitarka and Vicara of the First Dhyana, divided into two parts: 1. Question; 2. Answer. Second, based on the tranquility of Vitarka and Vicara in the Second Dhyana. Third, based on the fault of joy in the Third Dhyana. Fourth, based on the fault of happiness in the Fourth Dhyana. Fourth, establishing different names, divided into four parts: First, establishing different names based on 'Adhicitta' (higher mind), divided into two parts: 1. Statement; 2. Explanation. Second, establishing different names based on 'Sukha-vihara' (dwelling in happiness), with two different approaches. The first approach is based on the result, divided into four parts: 1. Statement; 2. Brief explanation; 3. Question; 4. Answer to the reason. The second approach is based on the cause, divided into two parts: 1. Clarifying 'drstadharma-sukha-vihara' (dwelling in happiness in the present life), divided into two parts: 1. Statement; 2. Explanation of the reason. 2. Clarifying that there is no such happiness in the 'Arupadhatu-samapatti' (formless attainments), divided into four parts: 1. Brief statement; 2. Brief explanation; 3. Question; 4. Answer to the reason, divided into three parts: 1. Initial question; 2. Clarifying criticism; 3. Clarifying the reason for the explanation. Combining the third and fourth parts, establishing different names based on 'tad-anga-nirvana' (cessation of defilements by their temporary suppression) and based on distinctions, divided into two parts: 1. General statement; 2. Separate explanations, divided into two parts: 1. Clarifying tad-anga-nirvana; 2. Clarifying distinct nirvana. Among the five sections, third, distinguishing the presence or absence of 'duhkha-indriya' (faculty of pain), divided into three parts: First, clarifying based on the uninterrupted faculty of pain, divided into two parts: 1. Question; 2. Answer. Second, based on the present activity, divided into two parts: 1. Question; 2. Answer.
三顯過分三。一明無差別過分二。一明正義。二引經。二明無尋伺寂靜過。三例余根明斷差別。
第四明無相定分六。一別經。二明有受。三明具何受四明隨眠有無。五明斷相。六明隨眠。
第四解釋經義分二十八。
一明等隨念欲分二。一問。二答。
二明於諸欲中心不趣入分二。一問。二答。
三明不美分二。一問。二答。
四明不住分二。一問。二答。
五明無有勝解分二。一問。二答。
六明萎悴分二。一問。二答。
七明壞散分二。一問。二答。
八明不舒泰分二。一問。二答。
九明等住于舍分二。一問。二答。
十明等厭分三。一問。二略答。三別釋分二。一標。二列名。
十一明惡分二。一問。二答。
十二明違分二。一問。二答。
十三明背分三。一問。二答。三立相違。
十四明趣入分二。一標。二釋。
十五明美分二。一標。二釋。
十六明住分二。一標。二釋。
十七明解脫分二。一標。二釋分三。一離系。二無掛礙。三無有功用。
十八明善逝分二。一問。二答。
十九明善修分三。一問。二略答。三配位。
二十明解分二。一標。二釋。
【現代漢語翻譯】 現代漢語譯本 三、顯現過分的三個方面：一、闡明無差別過分的兩個方面：一、闡明正義。二、引用經典。二、闡明無尋伺寂靜的過失。三、以其他根為例，闡明斷除的差別。
四、闡明無相定的六個方面：一、區別經典。二、闡明有感受。三、闡明具有何種感受。四、闡明隨眠的有無。五、闡明斷除的相狀。六、闡明隨眠。
第四，解釋經義，分為二十八個方面。
一、闡明等隨念欲的兩個方面：一、提問。二、回答。
二、闡明對於諸欲，內心不趣入的兩個方面：一、提問。二、回答。
三、闡明不美的兩個方面：一、提問。二、回答。
四、闡明不住的兩個方面：一、提問。二、回答。
五、闡明無有勝解的兩個方面：一、提問。二、回答。
六、闡明萎悴的兩個方面：一、提問。二、回答。
七、闡明壞散的兩個方面：一、提問。二、回答。
八、闡明不舒泰的兩個方面：一、提問。二、回答。
九、闡明等住于舍的兩個方面：一、提問。二、回答。
十、闡明等厭的三個方面：一、提問。二、簡略回答。三、分別解釋，分為兩個方面：一、標示。二、列舉名稱。
十一、闡明惡的兩個方面：一、提問。二、回答。
十二、闡明違的兩個方面：一、提問。二、回答。
十三、闡明背的三個方面：一、提問。二、回答。三、建立相違。
十四、闡明趣入的兩個方面：一、標示。二、解釋。
十五、闡明美的兩個方面：一、標示。二、解釋。
十六、闡明住的兩個方面：一、標示。二、解釋。
十七、闡明解脫的兩個方面：一、標示。二、解釋，分為三個方面：一、離系。二、無掛礙。三、無有功用。
十八、闡明善逝的兩個方面：一、提問。二、回答。
十九、闡明善修的三個方面：一、提問。二、簡略回答。三、配位。
二十、闡明解的兩個方面：一、標示。二、解釋。
【English Translation】 English version Three, showing the three aspects of excess: One, clarifying the two aspects of undifferentiated excess: One, clarifying the correct meaning. Two, citing scriptures. Two, clarifying the fault of the tranquility of no seeking and contemplating. Three, using other roots as examples to clarify the differences in cutting off.
Four, clarifying the six aspects of the formless samadhi: One, distinguishing the scriptures. Two, clarifying having feeling. Three, clarifying what kind of feeling is possessed. Four, clarifying the presence or absence of anusaya (latent tendencies). Five, clarifying the appearance of cutting off. Six, clarifying anusaya.
Fourth, explaining the meaning of the scriptures, divided into twenty-eight aspects.
One, clarifying the two aspects of desire with equal mindfulness: One, asking. Two, answering.
Two, clarifying the two aspects of the mind not inclining towards desires: One, asking. Two, answering.
Three, clarifying the two aspects of un-attractiveness: One, asking. Two, answering.
Four, clarifying the two aspects of non-abiding: One, asking. Two, answering.
Five, clarifying the two aspects of having no conviction: One, asking. Two, answering.
Six, clarifying the two aspects of withering: One, asking. Two, answering.
Seven, clarifying the two aspects of disintegration: One, asking. Two, answering.
Eight, clarifying the two aspects of discomfort: One, asking. Two, answering.
Nine, clarifying the two aspects of abiding equally in equanimity: One, asking. Two, answering.
Ten, clarifying the three aspects of equal aversion: One, asking. Two, briefly answering. Three, explaining separately, divided into two aspects: One, indicating. Two, listing names.
Eleven, clarifying the two aspects of evil: One, asking. Two, answering.
Twelve, clarifying the two aspects of opposition: One, asking. Two, answering.
Thirteen, clarifying the three aspects of turning away: One, asking. Two, answering. Three, establishing opposition.
Fourteen, clarifying the two aspects of entering: One, indicating. Two, explaining.
Fifteen, clarifying the two aspects of beauty: One, indicating. Two, explaining.
Sixteen, clarifying the two aspects of abiding: One, indicating. Two, explaining.
Seventeen, clarifying the two aspects of liberation: One, indicating. Two, explaining, divided into three aspects: One, detachment. Two, no hindrance. Three, no effort.
Eighteen, clarifying the two aspects of Sugata (Well-Gone): One, asking. Two, answering.
Nineteen, clarifying the three aspects of well-cultivated: One, asking. Two, briefly answering. Three, assigning positions.
Twenty, clarifying the two aspects of understanding: One, indicating. Two, explaining.
二十一明脫分二。一標。二釋。
二十二明離系分二。一標。二釋。
二十三明諸漏分二。一標。二釋。
二十四明匱分二。一標。二釋。
二十五明燒分二。一標。二釋。
二十六明惱分二。一標。二釋。
二十七明於彼解脫分二。一標。二釋。
二十八明不納諸受分二。一問。二答分二。一明正義。二立喻。
四釋四依分二。一總標。二別釋分四 一明依法不依人分三。一標。二釋。三立正理 二明依義不依文分四。一標。二明正義。三徴。四答所以 三明依了義經不依不了義經 四明依智不依識。
第三解釋作意分四十。一明緣法作意分二。一標。二釋。
言一明相攝相分二十九如論者。
一明根本了相作意等攝余緣法緣義二作意分二。一明瞭相所攝。二明餘六所攝。
二明瞭相等七攝余緣身等四種作意。
三明瞭相等三根本作意攝余勝解真實二種作意。
四明根本觀察作意攝余勝解作意。
五明違離攝樂加行究竟三種根本攝真實作意。
六明七種根本攝余有學及非學非無學作意。
七明瞭相及加行二種根本攝余無學作意。
八明瞭相等七攝余遍知作意及正斷已斷三種作意。
【現代漢語翻譯】 現代漢語譯本 二十一、闡明解脫（明脫）：分為兩部分。一、標出主題。二、解釋。 二十二、闡明離系（明離系）：分為兩部分。一、標出主題。二、解釋。 二十三、闡明諸漏（明諸漏）：分為兩部分。一、標出主題。二、解釋。 二十四、闡明匱乏（明匱）：分為兩部分。一、標出主題。二、解釋。 二十五、闡明燒盡（明燒）：分為兩部分。一、標出主題。二、解釋。 二十六、闡明惱害（明惱）：分為兩部分。一、標出主題。二、解釋。 二十七、闡明于彼解脫（明於彼解脫）：分為兩部分。一、標出主題。二、解釋。 二十八、闡明不納諸受（明不納諸受）：分為兩部分。一、提問。二、回答，又分為兩部分。一、闡明正義。二、設立比喻。 四、解釋四依（四釋四依）：分為兩部分。一、總標。二、分別解釋，又分為四部分。一、闡明依法不依人，分為三部分。一、標出主題。二、解釋。三、確立正理。二、闡明依義不依文，分為四部分。一、標出主題。二、闡明正義。三、提問。四、回答原因。三、闡明依了義經不依不了義經。四、闡明依智不依識。 第三、解釋作意（第三解釋作意）：分為四十部分。一、闡明緣法作意，分為兩部分。一、標出主題。二、解釋。 言一、闡明相攝相（言一明相攝相）：分為二十九部分，如論中所說。 一、闡明根本了相作意等攝余緣法緣義二作意：分為兩部分。一、闡明了相所攝。二、闡明其餘六種所攝。 二、闡明了相等七攝余緣身等四種作意。 三、闡明了相等三種根本作意攝余勝解真實二種作意。 四、闡明根本觀察作意攝余勝解作意。 五、闡明違離攝樂加行究竟三種根本攝真實作意。 六、闡明七種根本攝余有學及非學非無學作意。 七、闡明了相及加行二種根本攝余無學作意。 八、闡明了相等七攝余遍知作意及正斷已斷三種作意。
【English Translation】 English version Twenty-one, Clarifying Liberation (Ming Tuo): Divided into two parts. 1. Stating the topic. 2. Explanation. Twenty-two, Clarifying Detachment (Ming Li Xi): Divided into two parts. 1. Stating the topic. 2. Explanation. Twenty-three, Clarifying Defilements (Ming Zhu Lou): Divided into two parts. 1. Stating the topic. 2. Explanation. Twenty-four, Clarifying Deficiency (Ming Kui): Divided into two parts. 1. Stating the topic. 2. Explanation. Twenty-five, Clarifying Burning (Ming Shao): Divided into two parts. 1. Stating the topic. 2. Explanation. Twenty-six, Clarifying Affliction (Ming Nao): Divided into two parts. 1. Stating the topic. 2. Explanation. Twenty-seven, Clarifying Liberation Therefrom (Ming Yu Bi Jie Tuo): Divided into two parts. 1. Stating the topic. 2. Explanation. Twenty-eight, Clarifying Non-acceptance of Feelings (Ming Bu Na Zhu Shou): Divided into two parts. 1. Question. 2. Answer, further divided into two parts. 1. Clarifying the correct meaning. 2. Establishing a metaphor. Four, Explaining the Four Reliances (Si Shi Si Yi): Divided into two parts. 1. General statement. 2. Separate explanations, further divided into four parts. 1. Clarifying relying on the Dharma, not on the person, divided into three parts. 1. Stating the topic. 2. Explanation. 3. Establishing the correct principle. 2. Clarifying relying on the meaning, not on the words, divided into four parts. 1. Stating the topic. 2. Clarifying the correct meaning. 3. Question. 4. Answering the reason. 3. Clarifying relying on the definitive meaning sutras, not on the provisional meaning sutras. 4. Clarifying relying on wisdom, not on consciousness. Third, Explaining Attention (Di San Jie Shi Zuo Yi): Divided into forty parts. 1. Clarifying attention to the object of Dharma, divided into two parts. 1. Stating the topic. 2. Explanation. Statement One, Clarifying Mutual Inclusion (Yan Yi Ming Xiang She Xiang): Divided into twenty-nine parts, as stated in the treatise. One, Clarifying the inclusion of fundamental attention to characteristics, etc., encompassing the two attentions of object of Dharma and object of meaning: Divided into two parts. 1. Clarifying what is included in attention to characteristics. 2. Clarifying what is included in the remaining six. Two, Clarifying that the seven, such as attention to characteristics, etc., encompass the four types of attention to body, etc. Three, Clarifying that the three fundamental attentions, such as attention to characteristics, etc., encompass the two types of attention: resolution and truth. Four, Clarifying that fundamental observation attention encompasses resolution attention. Five, Clarifying that the three fundamental attentions of opposition, separation, and application, ultimately encompass truth attention. Six, Clarifying that the seven fundamental attentions encompass the remaining attentions of learners, non-learners, and neither learners nor non-learners. Seven, Clarifying that the two fundamental attentions of attention to characteristics and application encompass the remaining attention of non-learners. Eight, Clarifying that the seven, such as attention to characteristics, etc., encompass the remaining attention of complete knowledge and the three attentions of right abandonment, already abandoned.
九明根本觀察作意等七攝余有分別影像作意等二種作意。
十明事邊際作意攝七根本作意。
十一明所作成辨所緣任意攝根本作意分二。一依初門遍攝一切。二依第二門加行究竟果作意攝所作成辨作意。
十二明勝解思擇相攝分二。一依初一根本不攝。二依奢摩他遍攝一切根本。
十三明寂靜相攝分二。一依止。二依觀。
十四明前七根攝一分具分等根本。
十五明無間及殷重作意攝一切根本。
十六明隨順作意攝初二根本。
十七明二根本全及一分攝對治作意。
十八明根本攝樂一分攝順清凈作意。
十九明順觀察作意根本觀察作意相攝分三。一明相攝。二依對治。三依所餘。
二十明力勵作意相攝。
二十一明四種根本作意攝二作意。
二十二明二根本作意攝一作意。
二十三明一根本作意攝思擇作意。
二十四明一根本作意攝內攝作意。
二十五明四種根本攝凈障作意。
二十六明一根本作意攝依止成辨所行清凈作意。
二十七明七種根本攝二作意。
二十八明七種根本不攝廣大作意。
二十九明遍行作意相攝分二。一依初遍行明相攝。二依第二遍行明根攝。
依二十
【現代漢語翻譯】 現代漢語譯本 九，闡明根本觀察作意（根本的觀察思維）等七種作意，以及攝取其餘有分別影像作意（帶有分別的影像思維）等兩種作意。
十，闡明事邊際作意（對事物邊際的思維）攝取七種根本作意。
十一，闡明所作成辨所緣任意作意（對所要完成之事辨別所緣對象的任意思維）攝取根本作意，分為兩部分。第一，依據最初的途徑，普遍攝取一切。第二，依據第二種途徑，加行究竟果作意（通過修行達到最終結果的思維）攝取所作成辨作意。
十二，闡明勝解思擇（殊勝的理解和選擇）相攝，分為兩部分。第一，依據最初的途徑，一種根本作意也不攝取。第二，依據奢摩他（止）遍攝一切根本。
十三，闡明寂靜相攝，分為兩部分。第一，依據止（專注）。第二，依據觀（觀察）。
十四，闡明前七種根本作意攝取一分具分等根本。
十五，闡明無間及殷重作意（不間斷和專注的思維）攝取一切根本。
十六，闡明隨順作意（隨順的思維）攝取最初兩種根本。
十七，闡明兩種根本作意的全部和一種根本作意的一部分攝取對治作意（對抗煩惱的思維）。
十八，闡明根本作意攝取快樂的一部分，攝取順清凈作意（順應清凈的思維）。
十九，闡明順觀察作意（順應觀察的思維）和根本觀察作意（根本的觀察思維）相攝，分為三部分。第一，闡明相互攝取。第二，依據對治。第三，依據其餘。
二十，闡明力勵作意（努力的思維）相攝。
二十一，闡明四種根本作意攝取兩種作意。
二十二，闡明兩種根本作意攝取一種作意。
二十三，闡明一種根本作意攝取思擇作意（選擇的思維）。
二十四，闡明一種根本作意攝取內攝作意（向內攝取的思維）。
二十五，闡明四種根本作意攝取凈障作意（清除障礙的思維）。
二十六，闡明一種根本作意攝取依止成辨所行清凈作意（依靠成就所行之事的清凈思維）。
二十七，闡明七種根本作意攝取兩種作意。
二十八，闡明七種根本作意不攝取廣大作意（廣大的思維）。
二十九，闡明遍行作意（普遍實行的思維）相攝，分為兩部分。第一，依據最初的遍行，闡明相互攝取。第二，依據第二種遍行，闡明根本攝取。
依據二十
【English Translation】 English version Nine, elucidates the seven types of fundamental observation mental activities (root observational thinking), and encompasses the two types of mental activities such as conceptual image mental activity (thinking with conceptual images).
Ten, elucidates the mental activity of the limit of things (thinking about the boundaries of things), encompassing the seven fundamental mental activities.
Eleven, elucidates the mental activity of accomplishing and discerning the object at will (thinking freely about discerning the object of what needs to be accomplished), encompassing the fundamental mental activities, divided into two parts. First, based on the initial approach, it universally encompasses everything. Second, based on the second approach, the mental activity of exertion culminating in result (thinking of achieving the final result through practice) encompasses the mental activity of accomplishing and discerning.
Twelve, elucidates the mutual inclusion of profound understanding and discernment (superior understanding and selection), divided into two parts. First, based on the initial approach, it does not encompass any fundamental mental activity. Second, based on Śamatha (calm abiding), it universally encompasses all fundamentals.
Thirteen, elucidates the mutual inclusion of tranquility, divided into two parts. First, based on cessation. Second, based on insight.
Fourteen, elucidates that the first seven fundamental mental activities encompass a portion of the fundamental that possesses parts, etc.
Fifteen, elucidates that uninterrupted and earnest mental activity (uninterrupted and focused thinking) encompasses all fundamentals.
Sixteen, elucidates that compliant mental activity (compliant thinking) encompasses the first two fundamentals.
Seventeen, elucidates that the entirety of two fundamental mental activities and a portion of one fundamental mental activity encompass the antidote mental activity (thinking to counteract afflictions).
Eighteen, elucidates that the fundamental mental activity encompasses a portion of joy, encompassing the mental activity that accords with purity (thinking that accords with purity).
Nineteen, elucidates the mutual inclusion of mental activity that accords with observation (thinking that accords with observation) and fundamental observation mental activity (root observational thinking), divided into three parts. First, elucidates mutual inclusion. Second, based on antidotes. Third, based on the remainder.
Twenty, elucidates the mutual inclusion of effortful mental activity (effortful thinking).
Twenty-one, elucidates that four fundamental mental activities encompass two mental activities.
Twenty-two, elucidates that two fundamental mental activities encompass one mental activity.
Twenty-three, elucidates that one fundamental mental activity encompasses discerning mental activity (selective thinking).
Twenty-four, elucidates that one fundamental mental activity encompasses internalizing mental activity (thinking of internalizing).
Twenty-five, elucidates that four fundamental mental activities encompass the mental activity of purifying obscurations (thinking of clearing obstacles).
Twenty-six, elucidates that one fundamental mental activity encompasses the pure mental activity of relying on accomplishing what is practiced (pure thinking of relying on accomplishing what is practiced).
Twenty-seven, elucidates that seven fundamental mental activities encompass two mental activities.
Twenty-eight, elucidates that seven fundamental mental activities do not encompass vast mental activity (vast thinking).
Twenty-nine, elucidates the mutual inclusion of pervasive mental activity (thinking that is universally practiced), divided into two parts. First, based on the initial pervasiveness, elucidates mutual inclusion. Second, based on the second pervasiveness, elucidates fundamental inclusion.
Based on twenty
八處建立於句 一施設有情處。二有情住處。三施設有情器處。四善不善生處。五三毒生處。六建立施設法處。七生善處。八受果處。九流轉生處。十得解脫處。十一一切止處。十二得三菩提處。十三建立斷煩惱處。十四稱讚諸殊勝功德處。十五廣大法處。十六二空性處。十七二無我性處。十八住中道處。十九世稱讚真實處等。二十尋求處。二十一能知處。二十二三相處。二十三三無性處。二十四大菩提處。二十五大乘處。二十六入不可量處。二十七法界處。二十八廣大神通處。
言第二增門分二十二者。
第一門明經中所說名色二法分二。一標。二釋分二。一釋名。二釋色。
第二門明無明及愛二法分二。一標。二釋分二。一明無明。二明愛。
第三門明生見壞見二法分二。一標。二釋分二。一明生見。二明壞見。
第四門明愛有及愛壞二法分二。一標。二釋分二。一明愛有。二明愛壞。
第五門明惡性及惡友二法分二。一標。二釋分二。一明惡性。二明惡友。三明白品。
第六門明無慚無愧二法分三。一標。二釋分二。一明無慚。二明無愧。三明白品。
第七門明於墮及出善巧二法分二。一標。二釋分二。一明墮善巧。二明出善巧。
第八門明等至入出
二法善巧分二。一標。二釋分二。一明入善巧。二明出善巧。
第九門明於界及如理作意二法善巧分二。一標。二釋分二。一明於界善巧。二明如理作意善巧。
第十門明平直調善二法分二。一標。二釋分二。一明平直。二明調善。
第十一門明勘忍不惱于伴二法分二。一標。二釋分二。一明勘忍。二明不惱他。
第十二門明念慈及正知二法分二。一標。二釋分二。一明念慈。二明正知。
第十三門明觀察力及修力二法分二。一標。二釋分二。一明觀察力。二明修力。
第十四門明善攝根門及食知量二法分二。一標。二釋分二。一明攝根門。二明食知量。
第十五門明善攝根門及食知量分二。一標。二釋分二。一明攝根門。二明食知量。
第十六門明善攝根門及食知量二法分二。一標。二釋。
第十七門明毀戒毀見二法分三。一標。二釋分二。一明毀戒。二明毀見。三明白品。
第十八門明厭于諸法及如理斷二法分二。一標。二釋分二。一明壓法。二明如理斷法。
第十九門明於善法不生厭足於斷無有相違二法分二。一標。二釋分二。一明於善法不生厭足。二明於斷無有相違。
第二十門明止及觀二法分二。一標。二釋分二。一明止。二
【現代漢語翻譯】 現代漢語譯本 二法善巧分二：一、標（提出主題）；二、釋（解釋）。釋又分二：一、明入善巧（闡明進入的善巧）；二、明出善巧（闡明出來的善巧）。
第九門：闡明于界（dhatu，構成要素）及如理作意（yoniso manasikara，如理思維）二法善巧，分二：一、標；二、釋。釋又分二：一、明於界善巧（闡明對於構成要素的善巧）；二、明如理作意善巧（闡明如理思維的善巧）。
第十門：闡明平直調善二法，分二：一、標；二、釋。釋又分二：一、明平直（闡明平直）；二、明調善（闡明調善）。
第十一門：闡明勘忍（khanti，忍耐）不惱于伴二法，分二：一、標；二、釋。釋又分二：一、明勘忍（闡明忍耐）；二、明不惱他（闡明不惱害他人）。
第十二門：闡明念慈（metta，慈愛）及正知（sampajanna，正確的覺知）二法，分二：一、標；二、釋。釋又分二：一、明念慈（闡明慈愛）；二、明正知（闡明正確的覺知）。
第十三門：闡明觀察力及修力二法，分二：一、標；二、釋。釋又分二：一、明觀察力（闡明觀察力）；二、明修力（闡明修習的力量）。
第十四門：闡明善攝根門（indriya-samvara，善於守護根門）及食知量（bhojanemattaññuta，飲食知量）二法，分二：一、標；二、釋。釋又分二：一、明攝根門（闡明守護根門）；二、明食知量（闡明飲食知量）。
第十五門：闡明善攝根門（indriya-samvara，善於守護根門）及食知量（bhojanemattaññuta，飲食知量），分二：一、標；二、釋。釋又分二：一、明攝根門（闡明守護根門）；二、明食知量（闡明飲食知量）。
第十六門：闡明善攝根門（indriya-samvara，善於守護根門）及食知量（bhojanemattaññuta，飲食知量）二法，分二：一、標；二、釋。
第十七門：闡明毀戒（silavipatti，破戒）毀見（ditthivipatti，邪見）二法，分三：一、標；二、釋。釋又分二：一、明毀戒（闡明破戒）；二、明毀見（闡明邪見）；三、明白品（闡明白的一面）。
第十八門：闡明厭于諸法及如理斷二法，分二：一、標；二、釋。釋又分二：一、明壓法（闡明壓制法）；二、明如理斷法（闡明如理斷除法）。
第十九門：闡明于善法不生厭足，于斷無有相違二法，分二：一、標；二、釋。釋又分二：一、明於善法不生厭足（闡明對於善法不生厭足）；二、明於斷無有相違（闡明對於斷除沒有相違）。
第二十門：闡明止（samatha，止禪）及觀（vipassana，觀禪）二法，分二：一、標；二、釋。釋又分二：一、明止（闡明止禪）；二
【English Translation】 English version The skillful means regarding two factors are divided into two parts: 1. Indication (stating the topic); 2. Explanation. The explanation is further divided into two parts: 1. Clarifying the skillful means of entering; 2. Clarifying the skillful means of exiting.
The ninth section clarifies the skillful means regarding the two factors of 'dhatu' (elements) and 'yoniso manasikara' (reasoned attention). It is divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Clarifying the skillful means regarding 'dhatu' (elements); 2. Clarifying the skillful means regarding 'yoniso manasikara' (reasoned attention).
The tenth section clarifies the two factors of straightforwardness and being well-tamed. It is divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Clarifying straightforwardness; 2. Clarifying being well-tamed.
The eleventh section clarifies the two factors of 'khanti' (patience) and not annoying companions. It is divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Clarifying 'khanti' (patience); 2. Clarifying not annoying others.
The twelfth section clarifies the two factors of 'metta' (loving-kindness) and 'sampajanna' (clear comprehension). It is divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Clarifying 'metta' (loving-kindness); 2. Clarifying 'sampajanna' (clear comprehension).
The thirteenth section clarifies the two factors of the power of observation and the power of cultivation. It is divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Clarifying the power of observation; 2. Clarifying the power of cultivation.
The fourteenth section clarifies the two factors of good guarding of the sense doors ('indriya-samvara') and knowing moderation in food ('bhojanemattaññuta'). It is divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Clarifying the guarding of the sense doors; 2. Clarifying knowing moderation in food.
The fifteenth section clarifies the two factors of good guarding of the sense doors ('indriya-samvara') and knowing moderation in food ('bhojanemattaññuta'). It is divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Clarifying the guarding of the sense doors; 2. Clarifying knowing moderation in food.
The sixteenth section clarifies the two factors of good guarding of the sense doors ('indriya-samvara') and knowing moderation in food ('bhojanemattaññuta'). It is divided into two parts: 1. Indication; 2. Explanation.
The seventeenth section clarifies the two factors of moral transgression ('silavipatti') and wrong view ('ditthivipatti'). It is divided into three parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Clarifying moral transgression; 2. Clarifying wrong view; 3. Clarifying the bright side.
The eighteenth section clarifies the two factors of being disgusted with all phenomena and reasoned abandonment. It is divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Clarifying suppressing phenomena; 2. Clarifying reasoned abandonment of phenomena.
The nineteenth section clarifies the two factors of not being satisfied with good qualities and having no contradiction in abandonment. It is divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Clarifying not being satisfied with good qualities; 2. Clarifying having no contradiction in abandonment.
The twentieth section clarifies the two factors of 'samatha' (tranquility meditation) and 'vipassana' (insight meditation). It is divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Clarifying 'samatha' (tranquility meditation); 2
明觀。
第二十一門明及解脫二法分二。一標。二釋分二。一釋明。二釋解脫。
第二十二門明盡智無生智二法分二。一標。釋分二。一明盡智。二明無生智。
三明諸聖弟子非我我所我慢所動分四 一明無諍論相分四。一明無諍體。二徴三答所以。四明諍根 二明不動相分三。一我我所等不動。二有相等不動。三見法性故不動 三明不動勝利分六。一明正法久住利。二明無諍論利。三明正梵行利。四明善燭利。五明天人讚嘆利。六明得涅槃利 第四總結。
第四明諸弟子於五取蘊盡見苦時漸次斷貪愛等故證阿羅漢離諍論分六。
第一明斷名色等分二 一斷取蘊分二。一明斷現行。二不斷種 二明斷愛慢分二。一斷我慢。二斷慢緣。
第二明諸聖弟子煙寂靜分二。一標。二釋分五。一問。二答。三徴。四答所以分二。一立喻。二法合。五明無著義。
第三明諸聖弟子無惱分二。一問。二答分三 一依無貧明無惱分二。一求時無惱。二受用時無惱 二依無嗔明無惱分二。一求時無惱。二受用時無惱 三依無癡明無惱。
第四明無希分二。一問。二答分二。一依施主追求及受用時明無希求。二依安住死想明無希求分四。一標。二略釋。三引經。四廣釋。
第五明
【現代漢語翻譯】 現代漢語譯本 明觀。
第二十一門 明及解脫二法分二。一標。二釋分二。一釋明。二釋解脫。
第二十二門 明盡智（Kshaya-jnana，斷盡煩惱的智慧）無生智（Anutpada-jnana，不再生起煩惱的智慧）二法分二。一標。釋分二。一明盡智。二明無生智。
三、明諸聖弟子非我我所我慢所動，分四：一、明無諍論相，分四：一、明無諍體。二、徴。三、答所以。四、明諍根。二、明不動相，分三：一、我我所等不動。二、有相等不動。三、見法性故不動。三、明不動勝利，分六：一、明正法久住利。二、明無諍論利。三、明正梵行利。四、明善燭利。五、明天人讚嘆利。六、明得涅槃利。四、總結。
四、明諸弟子於五取蘊（Panca-upadanakkhandha，執取為自我的五種聚合）盡見苦時，漸次斷貪愛等，故證阿羅漢（Arhat，斷盡煩惱，不再輪迴的聖者），離諍論，分六。
第一、明斷名色（Nama-rupa，精神與物質）等，分二：一、斷取蘊，分二：一、明斷現行。二、不斷種。二、明斷愛慢，分二：一、斷我慢。二、斷慢緣。
第二、明諸聖弟子煙寂靜，分二：一、標。二、釋，分五：一、問。二、答。三、徴。四、答所以，分二：一、立喻。二、法合。五、明無著義。
第三、明諸聖弟子無惱，分二：一、問。二、答，分三：一、依無貧明無惱，分二：一、求時無惱。二、受用時無惱。二、依無嗔明無惱，分二：一、求時無惱。二、受用時無惱。三、依無癡明無惱。
第四、明無希，分二：一、問。二、答，分二：一、依施主追求及受用時明無希求。二、依安住死想明無希求，分四：一、標。二、略釋。三、引經。四、廣釋。
第五、明
【English Translation】 English version Clear Observation.
Section 21: Two Aspects of Clarity and Liberation, divided into two parts: 1. Identification; 2. Explanation, divided into two parts: 1. Explanation of Clarity; 2. Explanation of Liberation.
Section 22: Two Aspects of the Knowledge of Exhaustion (Kshaya-jnana, the wisdom of exhausting defilements) and the Knowledge of Non-arising (Anutpada-jnana, the wisdom of no longer arising defilements), divided into two parts: 1. Identification; 2. Explanation, divided into two parts: 1. Explanation of the Knowledge of Exhaustion; 2. Explanation of the Knowledge of Non-arising.
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Explaining that the Noble Disciples are not Moved by 'I,' 'Mine,' or Conceit, divided into four parts: 1. Explaining the Aspect of Non-contention, divided into four parts: 1. Explaining the Substance of Non-contention; 2. Questioning; 3. Answering the Reason; 4. Explaining the Root of Contention. 2. Explaining the Aspect of Non-movement, divided into three parts: 1. Non-movement Regarding 'I,' 'Mine,' etc.; 2. Non-movement Regarding the Aspect of Existence; 3. Non-movement Because of Seeing the Nature of Dharma. 3. Explaining the Benefits of Non-movement, divided into six parts: 1. Explaining the Benefit of the Long Abiding of the True Dharma; 2. Explaining the Benefit of Non-contention; 3. Explaining the Benefit of Right Conduct; 4. Explaining the Benefit of Good Illumination; 5. Explaining the Benefit of Praise from Gods and Humans; 6. Explaining the Benefit of Attaining Nirvana. 4. Conclusion.
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Explaining that when the Disciples Fully See Suffering in the Five Aggregates of Clinging (Panca-upadanakkhandha, the five aggregates taken as self), they Gradually Cut Off Craving and so on, thus Attaining Arhatship (Arhat, a noble one who has extinguished all defilements and is no longer subject to rebirth), and are Free from Contention, divided into six parts.
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Explaining the Cutting Off of Name and Form (Nama-rupa, mind and matter), etc., divided into two parts: 1. Cutting Off the Aggregates of Clinging, divided into two parts: 1. Explaining the Cutting Off of Manifestation; 2. Not Cutting Off the Seed. 2. Explaining the Cutting Off of Love and Pride, divided into two parts: 1. Cutting Off Self-conceit; 2. Cutting Off the Conditions for Pride.
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Explaining that the Noble Disciples are Peaceful Like Extinguished Smoke, divided into two parts: 1. Identification; 2. Explanation, divided into five parts: 1. Question; 2. Answer; 3. Inquiry; 4. Answering the Reason, divided into two parts: 1. Establishing a Metaphor; 2. Combining the Dharma. 5. Explaining the Meaning of Non-attachment.
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Explaining that the Noble Disciples are Without Annoyance, divided into two parts: 1. Question; 2. Answer, divided into three parts: 1. Explaining No Annoyance Based on No Poverty, divided into two parts: 1. No Annoyance When Seeking; 2. No Annoyance When Enjoying. 2. Explaining No Annoyance Based on No Anger, divided into two parts: 1. No Annoyance When Seeking; 2. No Annoyance When Enjoying. 3. Explaining No Annoyance Based on No Ignorance.
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Explaining No Desire, divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining No Desire Based on Seeking and Enjoying from Donors; 2. Explaining No Desire Based on Dwelling on the Thought of Death, divided into four parts: 1. Identification; 2. Brief Explanation; 3. Quoting Scripture; 4. Extensive Explanation.
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Explaining
諸聖弟子不見此彼天人世分二。一明因。二明果分三。一依天主等明不可見。二依此彼四洲明不可見。三依此彼大千界明不可見。
第六明總結。
第二異門分三 一初頌顯示待時欲等過患分三。一明應眾生有待時欲聖則無。二明安住五欲有情于欲邪行諸聖不行。三明不了五欲之人而招邪行果諸聖不招 二第二三頌顯示舍欲應正道理等分三。一明舍欲無慮應正道理。二明諸弟子無有慮故凈修梵行若言仍招譏論不應道理。三明諸聖弟子無三諍論修梵行故不待時欲 三第四頌顯示聖教能斷名色等故證得寂靜于現法中離諸熱惱等功德分二。一明現法功德。二明究竟功德。
第三異門分三 一初頌顯示宣說諸欲是應說相者名待時欲等分二。一依諸欲是應說相明待時欲分二。一標。二釋分二。一明應說相。二明安住相。二依由想安住及不了知明起邪行亦招邪行果分二。一因。二果 二第二三頌顯示了知諸欲等故棄捨諸欲應正道理等分二。一依了知等六法故明舍諸欲及不譏論應正道理。二依諸欲明待時性分四。一略釋。二徴。三答所以分二。一依先世答所以。二依今世答所以。四總結 三第四頌顯示見修所斷等功德分四。一明見所斷功德分二。一向二果。二明修所斷功德分二。一向。二果。三明斷愛慢功德分二
【現代漢語翻譯】 現代漢語譯本 諸聖弟子不見此（指『此世』）彼（指『彼世』）天（指『天界』）人（指『人間』）世（指『世界』）分二（指『二元對立』）。 第一，闡明原因。 第二，闡明結果。分為三部分：第一，依據天主（Deva，諸天之主）等說明不可見；第二，依據此（指『我們所在的』）彼（指『其他的』）四洲（Catudvipa，四大部洲）說明不可見；第三，依據此（指『我們所在的』）彼（指『其他的』）大千世界（Mahasahasri，三千大千世界）說明不可見。 第六，總結。 第二異門分三部分：第一，最初的頌顯示等待時機和貪慾等的過患，分為三部分：第一，闡明應（該）眾生有等待時機和貪慾，聖者則沒有；第二，闡明安住於五欲（Panca Kamaguna，色、聲、香、味、觸）的有情眾生會邪行，諸聖者不會；第三，闡明不了知五欲之人會招致邪行之果，諸聖者不會。 第二，第二、三頌顯示捨棄貪慾應遵循正當道理等，分為三部分：第一，闡明捨棄貪慾沒有憂慮，應遵循正當道理；第二，闡明諸弟子沒有憂慮，因此清凈地修習梵行（Brahmacarya，清凈行），如果說仍然招致譏諷議論，是不應道理的；第三，闡明諸聖弟子沒有三種諍論（Tividha-vigraha，三種爭端），修習梵行，因此不等待時機和貪慾。 第三，第四頌顯示聖教能斷除名色（Nama-rupa，精神和物質）等，因此證得寂靜，在現法（Dharma，佛法）中遠離各種熱惱等功德，分為兩部分：第一，闡明現法功德；第二，闡明究竟功德。 第三異門分三部分：第一，最初的頌顯示宣說諸欲是應說之相者，名為等待時機和貪慾等，分為兩部分：第一，依據諸欲是應說之相，闡明等待時機和貪慾，分為兩部分：第一，標示；第二，解釋，分為兩部分：第一，闡明應說之相；第二，闡明安住之相。第二，依據由想安住及不了知，闡明生起邪行也會招致邪行之果，分為兩部分：第一，原因；第二，結果。 第二，第二、三頌顯示了知諸欲等，因此棄捨諸欲應遵循正當道理等，分為兩部分：第一，依據了知等六法（Sad-dharma，六種正法），闡明捨棄諸欲及不被譏論應遵循正當道理；第二，依據諸欲闡明等待時機的性質，分為四部分：第一，簡略解釋；第二，提問；第三，回答原因，分為兩部分：第一，依據先世回答原因；第二，依據今世回答原因；第四，總結。 第三，第四頌顯示見所斷（Darshana-prahātavya，見道所斷）等功德，分為四部分：第一，闡明見所斷功德，分為兩部分：第一，趨向；第二，結果。第二，闡明修所斷（Bhavana-prahātavya，修道所斷）功德，分為兩部分：第一，趨向；第二，結果。第三，闡明斷愛慢功德，分為兩部分
【English Translation】 English version The noble disciples do not see this (referring to 'this world'), that (referring to 'the other world'), the heavens (referring to 'the heavenly realms'), humans (referring to 'the human realm'), and the world (referring to 'the world') as divided into two (referring to 'duality'). First, explaining the cause. Second, explaining the result. Divided into three parts: First, based on Deva (Lord of the Gods) etc., explaining the invisibility; Second, based on this (referring to 'our') and that (referring to 'other') four continents (Catudvipa, the four great continents), explaining the invisibility; Third, based on this (referring to 'our') and that (referring to 'other') great chiliocosm (Mahasahasri, the three thousand great chiliocosms), explaining the invisibility. Sixth, summarizing. The second different aspect is divided into three parts: First, the initial verse shows the faults of waiting for the right time and desires, divided into three parts: First, explaining that ordinary beings have waiting for the right time and desires, while the noble ones do not; Second, explaining that sentient beings dwelling in the five desires (Panca Kamaguna, forms, sounds, smells, tastes, and tactile objects) engage in wrong conduct, while the noble ones do not; Third, explaining that those who do not understand the five desires will reap the fruits of wrong conduct, while the noble ones do not. Second, the second and third verses show that abandoning desires should follow the right principles, divided into three parts: First, explaining that abandoning desires is without worry and should follow the right principles; Second, explaining that the disciples are without worry, therefore they purely practice Brahmacarya (pure conduct), and if it is said that they still incur criticism and debate, it is unreasonable; Third, explaining that the noble disciples do not have the three disputes (Tividha-vigraha, three kinds of disputes), and practice Brahmacarya, therefore they do not wait for the right time and desires. Third, the fourth verse shows that the holy teachings can cut off Nama-rupa (name and form, mind and matter) etc., therefore attaining tranquility, and in the present Dharma (Buddha's teachings) are free from various torments and other merits, divided into two parts: First, explaining the merits of the present Dharma; Second, explaining the ultimate merits. The third different aspect is divided into three parts: First, the initial verse shows that those who proclaim that desires are something to be spoken of are called waiting for the right time and desires, divided into two parts: First, based on desires being something to be spoken of, explaining waiting for the right time and desires, divided into two parts: First, indication; Second, explanation, divided into two parts: First, explaining the aspect of something to be spoken of; Second, explaining the aspect of dwelling. Second, based on dwelling through thought and not knowing, explaining that arising wrong conduct will also reap the fruits of wrong conduct, divided into two parts: First, cause; Second, result. Second, the second and third verses show that knowing desires etc., therefore abandoning desires should follow the right principles, divided into two parts: First, based on knowing the six Dharmas (Sad-dharma, six right Dharmas) etc., explaining that abandoning desires and not being criticized should follow the right principles; Second, based on desires, explaining the nature of waiting for the right time, divided into four parts: First, brief explanation; Second, question; Third, answering the reason, divided into two parts: First, answering the reason based on past lives; Second, answering the reason based on the present life; Fourth, summary. Third, the fourth verse shows the merits of what is to be abandoned by seeing (Darshana-prahātavya, abandoned by the path of seeing) etc., divided into four parts: First, explaining the merits of what is to be abandoned by seeing, divided into two parts: First, tendency; Second, result. Second, explaining the merits of what is to be abandoned by cultivation (Bhavana-prahātavya, abandoned by the path of cultivation), divided into two parts: First, tendency; Second, result. Third, explaining the merits of abandoning love and pride, divided into two parts
。一因。二果。四明離著等功德分二。一明正義。二答難分二。一問。二答。
第三明略義分二。一除天憍慢。二顯如來聖教大義。
四釋斷下分結等頌中二釋答詞分二 一釋答初問詞分二 第一釋斷下分結分二 一依身輕安明斷下分現行結分三。一明身輕安因分三如論。二明修輕安行分二。一標。二釋。三結 二依心善解脫明斷下分隨眠結分三。一總標。二解釋。三總結分二。一標。二釋 第二釋斷上分結分二異門 初門分三。一總標。二別釋分三。一明無作分二。一問。二答分二。一依涅槃明無作。二計我明無作。二明無勛分二。一問。二答分二。一依上分現行明無動。二依寂定明無動。三明繫念分二。一問。二答分二。一標。二釋分三。一依無作明繫念。二依無動明繫念。三依繫念明繫念。三總結分二。一標。二釋 第二異門分四。一標。二問。三答分二。一標。二釋分二。一明修止觀。二明修三心分二。一標。二釋。四總結。
第二釋答第二問詞有二異門 初門分二 一明因分二。一依了法明斷下分結方便及善斷相分二。一問。二答。二依無尋定明斷下分結方便及善斷相分二。一問。二答分四。一明瞭法。二明修道處。三明所治法分三如論。四明能治相分三。一依無慾尋明能治。二依無察
【現代漢語翻譯】 現代漢語譯本：一因（Eka-hetu）。二果（Dvi-phala）。四明離著等功德分二：一、明正義；二、答難。分二：一、問；二、答。
第三明略義分二：一、除天憍慢；二、顯如來聖教大義。
第四釋斷下分結等頌中，二釋答詞分二：一、釋答初問詞。分二：第一、釋斷下分結。分二：一、依身輕安明斷下分現行結。分三：一、明身輕安因。分三，如論。二、明修輕安行。分二：一、標；二、釋；三、結。二、依心善解脫明斷下分隨眠結。分三：一、總標；二、解釋；三、總結。分二：一、標；二、釋。第二、釋斷上分結。分二異門：初門分三：一、總標；二、別釋。分三：一、明無作。分二：一、問；二、答。分二：一、依涅槃明無作；二、計我明無作。二、明無勛。分二：一、問；二、答。分二：一、依上分現行明無動；二、依寂定明無動。三、明繫念。分二：一、問；二、答。分二：一、標；二、釋。分三：一、依無作明繫念；二、依無動明繫念；三、依繫念明繫念。三、總結。分二：一、標；二、釋。第二異門分四：一、標；二、問；三、答。分二：一、標；二、釋。分二：一、明修止觀；二、明修三心。分二：一、標；二、釋。四、總結。
第二釋答第二問詞有二異門：初門分二：一、明因。分二：一、依了法明斷下分結方便及善斷相。分二：一、問；二、答。二、依無尋定明斷下分結方便及善斷相。分二：一、問；二、答。分四：一、明瞭法；二、明修道處；三、明所治法。分三，如論。四、明能治相。分三：一、依無慾尋明能治；二、依無察。
【English Translation】 English version: One cause (Eka-hetu). Two results (Dvi-phala). Four aspects explaining the merits of detachment, etc., divided into two: 1. Explaining the correct meaning; 2. Answering difficulties. Divided into two: 1. Question; 2. Answer.
Thirdly, explaining the concise meaning, divided into two: 1. Eliminating the arrogance of the gods; 2. Revealing the great meaning of the Tathagata's (如來) holy teachings.
Fourthly, in the verses explaining the severing of the lower fetters, etc., two explanations of the answers are divided into two: 1. Explaining the answer to the first question. Divided into two: Firstly, explaining the severing of the lower fetters. Divided into two: 1. Based on bodily lightness and ease, explaining the severing of the manifest fetters of the lower realm. Divided into three: 1. Explaining the cause of bodily lightness and ease. Divided into three, as in the treatise. 2. Explaining the practice of cultivating lightness and ease. Divided into two: 1. Statement; 2. Explanation; 3. Conclusion. 2. Based on mental good liberation, explaining the severing of the latent fetters of the lower realm. Divided into three: 1. General statement; 2. Explanation; 3. Conclusion. Divided into two: 1. Statement; 2. Explanation. Secondly, explaining the severing of the higher fetters. Divided into two different approaches: The first approach is divided into three: 1. General statement; 2. Separate explanations. Divided into three: 1. Explaining non-action (無作). Divided into two: 1. Question; 2. Answer. Divided into two: 1. Based on Nirvana (涅槃), explaining non-action; 2. Based on the calculation of self, explaining non-action. 2. Explaining non-habituation (無勛). Divided into two: 1. Question; 2. Answer. Divided into two: 1. Based on the manifest actions of the higher realm, explaining non-movement (無動); 2. Based on peaceful concentration, explaining non-movement. 3. Explaining mindfulness (繫念). Divided into two: 1. Question; 2. Answer. Divided into two: 1. Statement; 2. Explanation. Divided into three: 1. Based on non-action, explaining mindfulness; 2. Based on non-movement, explaining mindfulness; 3. Based on mindfulness, explaining mindfulness. 3. Conclusion. Divided into two: 1. Statement; 2. Explanation. The second different approach is divided into four: 1. Statement; 2. Question; 3. Answer. Divided into two: 1. Statement; 2. Explanation. Divided into two: 1. Explaining the cultivation of cessation and contemplation (止觀); 2. Explaining the cultivation of the three minds. Divided into two: 1. Statement; 2. Explanation. 4. Conclusion.
Secondly, explaining the answer to the second question, there are two different approaches: The first approach is divided into two: 1. Explaining the cause. Divided into two: 1. Based on understanding the Dharma (了法), explaining the means for severing the lower fetters and the characteristics of good severance. Divided into two: 1. Question; 2. Answer. 2. Based on non-seeking concentration (無尋定), explaining the means for severing the lower fetters and the characteristics of good severance. Divided into two: 1. Question; 2. Answer. Divided into four: 1. Explaining understanding the Dharma; 2. Explaining the place of cultivation; 3. Explaining the Dharma to be treated. Divided into three, as in the treatise. 4. Explaining the characteristics of the ability to treat. Divided into three: 1. Based on non-desire seeking, explaining the ability to treat; 2. Based on non-investigation.
世尋明能治。三依出離明能治 第二明果分四。一明解脫三過失分三。一斷喜身染愛過。二斷憂身恚過失。三斷捨身惛沈過。二明得身輕安。三明心善解脫。四明超度相分二。一標。二釋分八如論 第二異門分四。一標。二問。三答。四指文。
言一明外法過失分三如論者 一明不斷後法過分三。一明不如實知過。二求后法過。三明無智不攝根門等過分二。一貪著利益過。二不斷後法過 二明不解脫上地過分二。一標。二釋分四。一明修相。二明離欲處。三明思愿。四明過患 三明無安樂過分四。一明正義。二徴。三答所以。四結。 大正藏第 85 冊 No. 2801 瑜伽師地論分門記
瑜伽師論本地分中聲聞地分門記一卷
瑜伽師地論本地分第二廣解中。第十三釋聲聞地大門分二。一略釋。二廣解 初文分二。一明生起發問。二頌答分二。一標。二釋略答分四。一略答種姓瑜伽處。二略答發心瑜伽處。三略答修行瑜伽處。四略答得果瑜伽處。
第二廣解分四。一廣解種姓瑜伽處。二廣解發心瑜伽處。三廣解修行瑜伽處。四廣解得果瑜伽處 初文分二 一以頌略明初種姓瑜伽處分三。一標。二別釋分二。一明正義分三。一明種姓地。二明趣入地。三明出離想地。三結。
第
【現代漢語翻譯】 現代漢語譯本 世間尋求明智之人能夠調伏自心。依靠三種出離，明智之人能夠調伏自心。第二部分闡明果，分為四個部分：第一，闡明解脫三種過失，又分為三個部分：第一，斷除因喜悅而產生的對身體的染愛過失；第二，斷除因憂愁而產生的對身體的嗔恚過失；第三，斷除因舍受而產生的對身體的昏沉過失。第二，闡明獲得身體的輕安。第三，闡明心得到善妙的解脫。第四，闡明超脫各種表相，分為兩個部分：第一，標示；第二，解釋，分為八個方面，如論中所述。第二部分闡明不同的角度，分為四個部分：第一，標示；第二，提問；第三，回答；第四，指明經文。
關於第一部分，闡明外在法（現象）的過失，分為三個方面，如論中所述：第一，闡明不斷除後續之法的過失，分為三個部分：第一，闡明不如實知（真相）的過失；第二，追求後續之法的過失；第三，闡明沒有智慧來攝持根門等的過失，分為兩個部分：第一，貪著利益的過失；第二，不斷除後續之法的過失。第二，闡明不解脫上層境界的過失，分為兩個部分：第一，標示；第二，解釋，分為四個方面：第一，闡明修習的表相；第二，闡明遠離慾望之處；第三，闡明思慮和願望；第四，闡明過患。第三，闡明沒有安樂的過失，分為四個部分：第一，闡明正面的意義；第二，提問；第三，回答原因；第四，總結。 《大正藏》第85冊 No. 2801 《瑜伽師地論分門記》
《瑜伽師地論》本地分中聲聞地分門記一卷
在《瑜伽師地論》本地分第二廣解中，第十三部分解釋聲聞地，大門分為兩個部分：第一，簡略解釋；第二，詳細解釋。第一部分分為兩個部分：第一，闡明生起和提問；第二，用頌文回答，分為兩個部分：第一，標示；第二，解釋簡略的回答，分為四個方面：第一，簡略回答種姓瑜伽處（解釋：關於種性的修習之處）；第二，簡略回答發心瑜伽處（解釋：關於發菩提心的修習之處）；第三，簡略回答修行瑜伽處（解釋：關於修行的修習之處）；第四，簡略回答得果瑜伽處（解釋：關於獲得果位的修習之處）。
第二部分詳細解釋，分為四個部分：第一，詳細解釋種姓瑜伽處；第二，詳細解釋發心瑜伽處；第三，詳細解釋修行瑜伽處；第四，詳細解釋得果瑜伽處。第一部分分為兩個部分：第一，用頌文簡略闡明最初的種姓瑜伽處，分為三個部分：第一，標示；第二，分別解釋，分為兩個部分：第一，闡明正面的意義，分為三個方面：第一，闡明種姓地（解釋：具有某種種性的根基）；第二，闡明趣入地（解釋：進入某種境界的根基）；第三，闡明出離想地（解釋：產生出離想法的根基）。第三，總結。
【English Translation】 English version The wise seek enlightenment to tame their minds. By relying on the three kinds of renunciation, the wise can tame their minds. The second part elucidates the fruit, divided into four sections: First, elucidating the liberation from three faults, further divided into three parts: First, severing the fault of attachment and love for the body arising from joy; second, severing the fault of aversion and hatred for the body arising from sorrow; third, severing the fault of lethargy and drowsiness for the body arising from equanimity. Second, elucidating the attainment of lightness and ease of the body. Third, elucidating the mind's attainment of virtuous liberation. Fourth, elucidating the transcendence of various appearances, divided into two parts: First, indication; second, explanation, divided into eight aspects, as described in the treatise. The second part elucidates different perspectives, divided into four parts: First, indication; second, question; third, answer; fourth, pointing to the text.
Regarding the first part, elucidating the faults of external dharmas (phenomena), divided into three aspects, as described in the treatise: First, elucidating the fault of not severing subsequent dharmas, divided into three parts: First, elucidating the fault of not truly knowing (the truth); second, the fault of seeking subsequent dharmas; third, elucidating the fault of not having the wisdom to restrain the sense faculties, etc., divided into two parts: First, the fault of being attached to benefits; second, the fault of not severing subsequent dharmas. Second, elucidating the fault of not being liberated from higher realms, divided into two parts: First, indication; second, explanation, divided into four aspects: First, elucidating the appearance of practice; second, elucidating the place of detachment from desires; third, elucidating thoughts and aspirations; fourth, elucidating the faults. Third, elucidating the fault of not having peace and happiness, divided into four parts: First, elucidating the correct meaning; second, questioning; third, answering the reason; fourth, concluding. Taisho Tripitaka Volume 85 No. 2801 Commentary on the Categories of the Yogācārabhūmi-śāstra
One fascicle of the Commentary on the Categories of the Śrāvakabhūmi in the Local Section of the Yogācārabhūmi-śāstra
In the second extensive explanation of the Local Section of the Yogācārabhūmi-śāstra, the thirteenth part explains the Śrāvakabhūmi, with the main topic divided into two parts: First, brief explanation; second, detailed explanation. The first part is divided into two parts: First, elucidating the arising and questioning; second, answering with verses, divided into two parts: First, indication; second, explaining the brief answer, divided into four aspects: First, briefly answering the gotra-yoga-sthāna (explanation: the place for cultivating lineage); second, briefly answering the cittotpāda-yoga-sthāna (explanation: the place for cultivating the arising of bodhicitta); third, briefly answering the prayoga-yoga-sthāna (explanation: the place for cultivating practice); fourth, briefly answering the phalaprāpti-yoga-sthāna (explanation: the place for cultivating the attainment of fruit).
The second part, detailed explanation, is divided into four parts: First, detailed explanation of the gotra-yoga-sthāna; second, detailed explanation of the cittotpāda-yoga-sthāna; third, detailed explanation of the prayoga-yoga-sthāna; fourth, detailed explanation of the phalaprāpti-yoga-sthāna. The first part is divided into two parts: First, briefly elucidating the initial gotra-yoga-sthāna with verses, divided into three parts: First, indication; second, separate explanation, divided into two parts: First, elucidating the correct meaning, divided into three aspects: First, elucidating the gotra-bhūmi (explanation: the foundation of having a certain lineage); second, elucidating the praveśa-bhūmi (explanation: the foundation of entering a certain state); third, elucidating the niḥsaraṇa-saṃjñā-bhūmi (explanation: the foundation of generating thoughts of renunciation). Third, concluding.
二廣解初種姓瑜伽處大門分三。一廣釋種姓地。二廣釋趣入地。三廣釋出離地 初文分二。一略釋種姓地分四。一總問。二頌答分二。一標。二釋。三略釋分四如論。四總結 第二廣解種姓地分四。一明種姓自性。二明種姓安立。三明住種姓諸相。四明住種姓人 初文分三 一明種姓自性分二。一問。二答分三。一明正因。二明緣因。三明得果 二明種姓異名分三。一問。二答分三如論。三結 三明種姓體性分三。一問。二答分四。一依所依明體性。二依六處明體性。三依傳來明體性。四依法爾明體性。三總結分三。一標。二釋。三結。
四中第二明種姓安立分五 第一安立種姓粗細分五。一總問。二別問。三略答。四徴。五答所以分二。一答細。二答粗 第二安立種姓一多分五。一總問。二略答。三徴。四答所以分三。一答不同六相等余法。二答一相續義。三答立名言義分二。一標。二釋。五結 第三安立不般涅槃因緣分六。一總問。二略答。三徴問。四列名分四如論。五解釋分四 一明無暇分三。一問。二答分三。一明生處過。二明受生過。三明無善知識過。三結 二明放逸過分三。一問。二答分二。一舉前事。二明正義。三結 三明邪解行分三。一問。二答分三。一標前事。二顯邪解相。三立邪解過。三
【現代漢語翻譯】 現代漢語譯本 《二廣解初種姓瑜伽處大門》分為三部分：第一，廣泛解釋種姓地；第二，廣泛解釋趣入地；第三，廣泛解釋出離地。 第一部分，廣泛解釋種姓地，又分為兩部分：第一，簡略解釋種姓地，分為四個小部分：一，總提問；二，以頌文回答，又分為兩部分：一，標示；二，解釋；三，簡略解釋，分為四個小部分，如論中所述；四，總結。 第二，廣泛解釋種姓地，分為四個小部分：一，闡明種姓的自性；二，闡明種姓的安立；三，闡明安住于種姓的各種相狀；四，闡明安住于種姓的人。 第一部分，闡明種姓的自性，分為三個小部分：一，闡明種姓的自性，又分為兩部分：一，提問；二，回答，分為三個小部分：一，闡明正因；二，闡明緣因；三，闡明所得的果。 第二，闡明種姓的異名，分為三個小部分：一，提問；二，回答，分為三個小部分，如論中所述；三，總結。 第三，闡明種姓的體性，分為三個小部分：一，提問；二，回答，分為四個小部分：一，依據所依來闡明體性；二，依據六處來闡明體性；三，依據傳承來闡明體性；四，依法爾（Dharmata）來闡明體性；三，總結，分為三個小部分：一，標示；二，解釋；三，總結。 在上述四個部分中的第二部分，闡明種姓的安立，分為五個小部分：第一，安立種姓的粗細，分為五個小部分：一，總提問；二，分別提問；三，簡略回答；四，征問；五，回答原因，分為兩部分：一，回答細；二，回答粗。 第二，安立種姓的一多，分為五個小部分：一，總提問；二，簡略回答；三，征問；四，回答原因，分為三個小部分：一，回答不同於六相等其餘法；二，回答一相續義；三，回答立名言義，分為兩部分：一，標示；二，解釋；五，總結。 第三，安立不般涅槃（Parinirvana，完全寂滅）的因緣，分為六個小部分：一，總提問；二，簡略回答；三，征問；四，列舉名稱，分為四個小部分，如論中所述；五，解釋，分為四個小部分： 一，闡明無暇，分為三個小部分：一，提問；二，回答，分為三個小部分：一，闡明生處過；二，闡明受生過；三，闡明無善知識過；三，總結。 二，闡明放逸過，分為三個小部分：一，提問；二，回答，分為兩部分：一，舉出前事；二，闡明正義；三，總結。 三，闡明邪解行，分為三個小部分：一，提問；二，回答，分為三個小部分：一，標示前事；二，顯示邪解相；三，建立邪解過；三
【English Translation】 English version The 'Er Guang Jie Chu Zhong Xing Yu Jia Chu Da Men' (Explanation of the Initial Seed Yoga Place Great Door) is divided into three parts: First, extensively explaining the Gotra-bhumi (種姓地, Seed Land); second, extensively explaining the Adhigama-bhumi (趣入地, Attainment Land); third, extensively explaining the Nihsarana-bhumi (出離地, Departure Land). The first part, extensively explaining the Gotra-bhumi, is further divided into two parts: First, briefly explaining the Gotra-bhumi, divided into four sub-parts: one, a general question; two, answering with verses, further divided into two parts: one, indication; two, explanation; three, brief explanation, divided into four sub-parts, as described in the treatise; four, summary. Second, extensively explaining the Gotra-bhumi, divided into four sub-parts: one, clarifying the Svabhava (自性, own-nature) of the Gotra (種姓, seed); two, clarifying the establishment of the Gotra; three, clarifying the various characteristics of abiding in the Gotra; four, clarifying the person abiding in the Gotra. The first part, clarifying the Svabhava of the Gotra, is divided into three sub-parts: one, clarifying the Svabhava of the Gotra, further divided into two parts: one, question; two, answer, divided into three sub-parts: one, clarifying the direct cause; two, clarifying the conditional cause; three, clarifying the resulting fruit. Second, clarifying the different names of the Gotra, divided into three sub-parts: one, question; two, answer, divided into three sub-parts, as described in the treatise; three, summary. Third, clarifying the essence of the Gotra, divided into three sub-parts: one, question; two, answer, divided into four sub-parts: one, clarifying the essence based on the support; two, clarifying the essence based on the six places; three, clarifying the essence based on transmission; four, clarifying the essence based on Dharmata (法爾, suchness); three, summary, divided into three sub-parts: one, indication; two, explanation; three, summary. In the second part of the above four parts, clarifying the establishment of the Gotra, divided into five sub-parts: First, establishing the coarseness and fineness of the Gotra, divided into five sub-parts: one, general question; two, separate questions; three, brief answer; four, inquiry; five, answering the reason, divided into two parts: one, answering fineness; two, answering coarseness. Second, establishing the one or many of the Gotra, divided into five sub-parts: one, general question; two, brief answer; three, inquiry; four, answering the reason, divided into three sub-parts: one, answering the difference from the six aggregates and other dharmas; two, answering the meaning of one continuum; three, answering the meaning of establishing names, divided into two parts: one, indication; two, explanation; five, summary. Third, establishing the causes and conditions for not attaining Parinirvana (般涅槃, complete extinction), divided into six sub-parts: one, general question; two, brief answer; three, inquiry; four, listing the names, divided into four sub-parts, as described in the treatise; five, explanation, divided into four sub-parts: One, clarifying the absence of leisure, divided into three sub-parts: one, question; two, answer, divided into three sub-parts: one, clarifying the fault of the place of birth; two, clarifying the fault of taking birth; three, clarifying the fault of lacking virtuous friends; three, summary. Two, clarifying the fault of Pramada (放逸, negligence), divided into three sub-parts: one, question; two, answer, divided into two parts: one, citing previous events; two, clarifying the correct meaning; three, summary. Three, clarifying wrong understanding and practice, divided into three sub-parts: one, question; two, answer, divided into three sub-parts: one, indicating previous events; two, showing the appearance of wrong understanding; three, establishing the fault of wrong understanding; three
結 四明有障過分三。一問。二答分四。一標前緣。二明異熟障。三立業障。四顯煩惱障。三結 六明總結分三。一結不涅槃法。二結有涅槃法分二。一立因。二顯果。三結無種姓 第四安立涅槃因緣法分五。一總問。二略答。三徴問。四列名。五解釋分二 一明勝緣分二。一問。二答分二。一依他音明勝緣。二依如理作意明勝緣 二明劣緣分五。一總問。二略答。三列名分十二如論。四解釋分十二 第一明自圓滿分四。一總問。二列名分五如論。三解釋分五。一明善得人身份三。一問。二答。三結。二明生於聖處分三。一問。二答。三結。三明諸根無缺分三。一問。二答分二。一立無缺義。二顯無缺用。三結。四明勝處凈信分四。一問。二答。三結。四明勝處義分二。一標。二釋分二。一立凈相。二顯凈用。五明離諸業障分四。一問。二答分二。一標。二釋。三結。四明無間義。四明總結 第二明他圓滿分三。一總問。二略答分五如論。三廣解分五。一明諸佛出世分四。一問。二答分三。一明發心相。二明四位修習相。三明究竟果位分二。一立有學位。二顯無學位。三結。四例余。二明說正法教分四。一問。二答分二。一立能說人。二顯所說分二。一標。二釋分十二如論。三結。四明正法義分二。一立能說因。二顯
【現代漢語翻譯】 結（總結）：四明有障過分三（四種障礙分為三個部分）。一問（提出問題）。二答分四（回答分為四個部分）。一標前緣（標明之前的因緣）。二明異熟障（闡明異熟障）。三立業障（確立業障）。四顯煩惱障（顯示煩惱障）。三結（總結）。 六明總結分三（第六部分闡明總結，分為三個部分）。一結不涅槃法（總結不能涅槃的法）。二結有涅槃法分二（總結可以涅槃的法，分為兩個部分）。一立因（確立原因）。二顯果（顯示結果）。三結無種姓（總結沒有種姓）。 第四安立涅槃因緣法分五（第四部分確立涅槃的因緣法，分為五個部分）。一總問（總的提問）。二略答（簡略的回答）。三徴問（進一步提問）。四列名（列出名稱）。五解釋分二（解釋分為兩個部分）。 一明勝緣分二（第一部分闡明殊勝的因緣，分為兩個部分）。一問（提問）。二答分二（回答分為兩個部分）。一依他音明勝緣（依靠他人的聲音闡明殊勝的因緣）。二依如理作意明勝緣（依靠如理作意闡明殊勝的因緣）。 二明劣緣分五（第二部分闡明低劣的因緣，分為五個部分）。一總問（總的提問）。二略答（簡略的回答）。三列名分十二如論（列出名稱，共十二種，如同論中所說）。四解釋分十二（解釋這十二種）。 第一明自圓滿分四（第一部分闡明自身的圓滿，分為四個部分）。一總問（總的提問）。二列名分五如論（列出名稱，共五種，如同論中所說）。三解釋分五（解釋這五種）。一明善得人身份三（闡明善於獲得人身，分為三個部分）。一問（提問）。二答（回答）。三結（總結）。二明生於聖處分三（闡明生於聖地，分為三個部分）。一問（提問）。二答（回答）。三結（總結）。三明諸根無缺分三（闡明諸根沒有殘缺，分為三個部分）。一問（提問）。二答分二（回答分為兩個部分）。一立無缺義（確立沒有殘缺的意義）。二顯無缺用（顯示沒有殘缺的作用）。三結（總結）。四明勝處凈信分四（闡明殊勝之處的清凈信心，分為四個部分）。一問（提問）。二答（回答）。三結（總結）。四明勝處義分二（闡明殊勝之處的意義，分為兩個部分）。一標（標明）。二釋分二（解釋分為兩個部分）。一立凈相（確立清凈的相）。二顯凈用（顯示清凈的作用）。五明離諸業障分四（闡明遠離各種業障，分為四個部分）。一問（提問）。二答分二（回答分為兩個部分）。一標（標明）。二釋（解釋）。三結（總結）。四明無間義（闡明沒有間斷的意義）。四明總結（闡明總結）。 第二明他圓滿分三（第二部分闡明他人的圓滿，分為三個部分）。一總問（總的提問）。二略答分五如論（簡略的回答，共五種，如同論中所說）。三廣解分五（詳細的解釋，分為五個部分）。一明諸佛出世分四（闡明諸佛出世，分為四個部分）。一問（提問）。二答分三（回答分為三個部分）。一明發心相（闡明發心的相）。二明四位修習相（闡明四個階段的修習相）。三明究竟果位分二（闡明究竟的果位，分為兩個部分）。一立有學位（確立有學位的階段）。二顯無學位（顯示無學位的階段）。三結（總結）。四例余（其餘的類推）。二明說正法教分四（闡明宣說正法教義，分為四個部分）。一問（提問）。二答分二（回答分為兩個部分）。一立能說人（確立能夠宣說的人）。二顯所說分二（顯示所宣說的內容，分為兩個部分）。一標（標明）。二釋分十二如論（解釋，共十二種，如同論中所說）。三結（總結）。四明正法義分二（闡明正法的意義，分為兩個部分）。一立能說因（確立能夠宣說的原因）。二顯（顯示）
【English Translation】 Conclusion: The 'Four Brightnesses' (Siming) has three divisions regarding obstacles. First, a question. Second, the answer is divided into four parts: 1. Indicating the previous causes; 2. Explaining the obstacle of 'Vipaka' (異熟, result of karma); 3. Establishing the obstacle of karma; 4. Revealing the obstacle of afflictions. Third, the conclusion. Sixth, explaining the summary, divided into three parts: 1. Concluding the 'Dharma' (法, teachings) that does not lead to 'Nirvana' (涅槃, liberation); 2. Concluding the 'Dharma' that leads to 'Nirvana', divided into two parts: 1. Establishing the cause; 2. Revealing the result; 3. Concluding the absence of 'Gotra' (種姓, lineage). Fourth, establishing the 'Dharma' of conditions for 'Nirvana', divided into five parts: 1. General question; 2. Brief answer; 3. Further inquiry; 4. Listing the names; 5. Explanation, divided into two parts. First, explaining the superior conditions, divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining the superior conditions based on the voice of others; 2. Explaining the superior conditions based on 'Yoniso-manasikara' (如理作意, appropriate attention). Second, explaining the inferior conditions, divided into five parts: 1. General question; 2. Brief answer; 3. Listing the names, twelve in total, as in the treatise; 4. Explanation of the twelve. First, explaining self-accomplishment, divided into four parts: 1. General question; 2. Listing the names, five in total, as in the treatise; 3. Explanation of the five: 1. Explaining the good attainment of a human body, divided into three parts: 1. Question; 2. Answer; 3. Conclusion. 2. Explaining birth in a sacred place, divided into three parts: 1. Question; 2. Answer; 3. Conclusion. 3. Explaining the completeness of the faculties, divided into three parts: 1. Question; 2. Answer, divided into two parts: 1. Establishing the meaning of completeness; 2. Revealing the function of completeness; 3. Conclusion. 4. Explaining pure faith in a superior place, divided into four parts: 1. Question; 2. Answer; 3. Conclusion. 4. Explaining the meaning of a superior place, divided into two parts: 1. Indication; 2. Explanation, divided into two parts: 1. Establishing the aspect of purity; 2. Revealing the function of purity. 5. Explaining freedom from all karmic obstacles, divided into four parts: 1. Question; 2. Answer, divided into two parts: 1. Indication; 2. Explanation; 3. Conclusion. 4. Explaining the meaning of non-interruption. 4. Explaining the summary. Second, explaining the accomplishment of others, divided into three parts: 1. General question; 2. Brief answer, five in total, as in the treatise; 3. Detailed explanation, divided into five parts: 1. Explaining the appearance of all Buddhas in the world, divided into four parts: 1. Question; 2. Answer, divided into three parts: 1. Explaining the aspect of generating the mind of enlightenment; 2. Explaining the aspect of cultivation in the four stages; 3. Explaining the ultimate fruition, divided into two parts: 1. Establishing the stage of learning; 2. Revealing the stage of no-more-learning; 3. Conclusion. 4. Applying the analogy to the rest. 2. Explaining the teaching of the correct 'Dharma', divided into four parts: 1. Question; 2. Answer, divided into two parts: 1. Establishing the person who can teach; 2. Revealing what is taught, divided into two parts: 1. Indication; 2. Explanation, twelve in total, as in the treatise; 3. Conclusion. 4. Explaining the meaning of the correct 'Dharma', divided into two parts: 1. Establishing the cause of being able to teach; 2. Revealing
所說教分二。一明正法。二明正教。三明法教久住分四。一問。二答分二。一依壽量。二依不滅明久住。三結。四明意趣。四明法住隨轉分三。一問。二答分二。一立能轉人。二顯受轉人。三結。五明他所哀愍分三。一問。二答分二。一明他義。二明哀愍義分二。一標。二釋。三結 第三善法欲分三。一問。二答分二。一立因。二顯果分四。一明見過。二明見德。三明舍家。四明生欲相。三結 第四明正出家分三。一問。二答分二。一立因。二顯果分二。一依滿足位明出家。二依不滿足位明出家。三結 第五明戒律儀分三。一問。二答分二。一立因。二顯果分六如論。三結第六明根律儀分三。一問。二答分二。一依眼根明根律儀分二。一立因。二顯果分三。一明不取相好。二立取相好過。三顯正行。二例餘五。根明根律儀分三。一明不取相好。二立過。三顯正行。三結 第七明食知量分三。一問。二答分二。一立因。二顯果分二。一明不如理食相分四如論。二明如理食相分九如論。三結 第八明初夜后夜常勤修習悎寤瑜伽分三。一問。二答分二。一立因。二顯果分三。一明晝日凈障法。二明初夜凈障法。三明後夜凈障法。三結 第九明正知而住分三。一問。二答分二。一立因。二顯果分九。一依往來明正知住。二依睹
【現代漢語翻譯】 所說的教法分為兩部分。一是闡明正法，二是闡明正教。關於正法和正教長久住世，分為四個部分：一、提問；二、回答，回答又分為兩部分：一是依據佛的壽命長短，二是依據佛法的不滅來闡明長久住世；三、總結；四、闡明意趣。關於佛法住世並隨之流轉，分為三個部分：一、提問；二、回答，回答又分為兩部分：一是確立能夠使佛法流轉的人，二是顯示接受佛法流轉的人；三、總結。關於他人所應哀憫的對象，分為三個部分：一、提問；二、回答，回答又分為兩部分：一是闡明他人的意義，二是闡明哀憫的意義，哀憫的意義又分為兩部分：一是標示，二是解釋；三、總結。第三部分是善法欲，分為三個部分：一、提問；二、回答，回答又分為兩部分：一是確立原因，二是顯示結果，結果又分為四個方面：一是闡明過患，二是闡明功德，三是闡明捨棄世俗家庭，四是闡明生起 desire 的狀態；三、總結。第四部分是闡明正確的出家，分為三個部分：一、提問；二、回答，回答又分為兩部分：一是確立原因，二是顯示結果，結果又分為兩個方面：一是依據滿足的地位來闡明出家，二是依據不滿足的地位來闡明出家；三、總結。第五部分是闡明戒律儀，分為三個部分：一、提問；二、回答，回答又分為兩部分：一是確立原因，二是顯示結果，結果分為六個方面，如論中所述；三、總結。第六部分是闡明根律儀，分為三個部分：一、提問；二、回答，回答又分為兩部分：一是依據眼根來闡明根律儀，眼根的根律儀又分為兩部分：一是確立原因，二是顯示結果，結果又分為三個方面：一是闡明不執取相好，二是確立執取相好的過患，三是顯示正確的修行；二是其餘五根的例子，闡明根律儀，根律儀又分為三個方面：一是闡明不執取相好，二是確立過患，三是顯示正確的修行；三、總結。第七部分是闡明飲食知量，分為三個部分：一、提問；二、回答，回答又分為兩部分：一是確立原因，二是顯示結果，結果又分為兩個方面：一是闡明不如理飲食的狀態，分為四個方面，如論中所述；二是闡明如理飲食的狀態，分為九個方面，如論中所述；三、總結。第八部分是闡明初夜和后夜常常勤奮修習悎寤瑜伽（保持覺醒的修行），分為三個部分：一、提問；二、回答，回答又分為兩部分：一是確立原因，二是顯示結果，結果又分為三個方面：一是闡明日間清凈障礙的方法，二是闡明初夜清凈障礙的方法，三是闡明后夜清凈障礙的方法；三、總結。第九部分是闡明正知而住，分為三個部分：一、提問；二、回答，回答又分為兩部分：一是確立原因，二是顯示結果，結果分為九個方面：一是依據往來闡明正知而住，二是依據觀看
【English Translation】 The teachings are divided into two parts. First, explaining the True Dharma. Second, explaining the True Teachings. The section on the long-lasting presence of the True Dharma and True Teachings is divided into four parts: 1. Question; 2. Answer, which is further divided into two parts: first, explaining the long-lasting presence based on the Buddha's lifespan; second, explaining the long-lasting presence based on the impermanence of the Dharma; 3. Conclusion; 4. Explaining the intended meaning. The section on the Dharma remaining and subsequently transforming is divided into three parts: 1. Question; 2. Answer, which is further divided into two parts: first, establishing the people who can transform the Dharma; second, revealing the people who receive the transformed Dharma; 3. Conclusion. The section on those who should be pitied by others is divided into three parts: 1. Question; 2. Answer, which is further divided into two parts: first, explaining the meaning of 'others'; second, explaining the meaning of 'pity', which is further divided into two parts: first, indication; second, explanation; 3. Conclusion. The third part is the desire for wholesome Dharma (善法欲), divided into three parts: 1. Question; 2. Answer, which is further divided into two parts: first, establishing the cause; second, revealing the result, which is further divided into four aspects: first, explaining the faults; second, explaining the virtues; third, explaining renouncing the household life; fourth, explaining the state of generating desire; 3. Conclusion. The fourth part is explaining the correct going forth (出家), divided into three parts: 1. Question; 2. Answer, which is further divided into two parts: first, establishing the cause; second, revealing the result, which is further divided into two aspects: first, explaining going forth based on the state of fulfillment; second, explaining going forth based on the state of non-fulfillment; 3. Conclusion. The fifth part is explaining the precepts (戒律儀), divided into three parts: 1. Question; 2. Answer, which is further divided into two parts: first, establishing the cause; second, revealing the result, which is divided into six aspects, as described in the treatise; 3. Conclusion. The sixth part is explaining the restraint of the senses (根律儀), divided into three parts: 1. Question; 2. Answer, which is further divided into two parts: first, explaining the restraint of the senses based on the eye sense; the restraint of the eye sense is further divided into two parts: first, establishing the cause; second, revealing the result, which is further divided into three aspects: first, explaining not grasping at characteristics and beauties; second, establishing the faults of grasping at characteristics and beauties; third, revealing the correct practice; second, the example of the remaining five senses, explaining the restraint of the senses, which is further divided into three aspects: first, explaining not grasping at characteristics and beauties; second, establishing the faults; third, revealing the correct practice; 3. Conclusion. The seventh part is explaining moderation in eating (食知量), divided into three parts: 1. Question; 2. Answer, which is further divided into two parts: first, establishing the cause; second, revealing the result, which is further divided into two aspects: first, explaining the state of unwholesome eating, divided into four aspects, as described in the treatise; second, explaining the state of wholesome eating, divided into nine aspects, as described in the treatise; 3. Conclusion. The eighth part is explaining constantly and diligently practicing wakefulness yoga (悎寤瑜伽) in the first and last watches of the night, divided into three parts: 1. Question; 2. Answer, which is further divided into two parts: first, establishing the cause; second, revealing the result, which is further divided into three aspects: first, explaining the method of purifying obstacles during the day; second, explaining the method of purifying obstacles during the first watch of the night; third, explaining the method of purifying obstacles during the last watch of the night; 3. Conclusion. The ninth part is explaining abiding with right knowledge (正知而住), divided into three parts: 1. Question; 2. Answer, which is further divided into two parts: first, establishing the cause; second, revealing the result, which is divided into nine aspects: first, explaining abiding with right knowledge based on going and coming; second, explaining based on seeing
瞻。三依屈申。四依衣缽。五依食等。六依四威儀。七依悎寤。八依語默。九依解勞明正知住。三結 第十明樂遠離分三。一問。二答分二。一立因。二顯果分二。一標。二釋分十二如論。三結 第十一明清凈諸蓋分三。一問。二答分二。一立凈蓋處。二顯凈蓋義分三。一標。二列釋。三明果相。三結 第十二明依三摩地分三。一問。二答分二。一立因。二顯果分二。一依世定明依等持分三。一立因。二顯果分四如論。三結。二依出世定明依等持分三。一立因分二。一立劣因。二立勝因。二顯果。三結。三結勝劣二緣分二。一結劣緣。二結勝緣 第五明總結。
四中第三明住種姓者所有諸相分三 一總問答分二。一問。二答 二別問答分二。一問。二答分二。一略標。二別釋分六 一依邪種子明過失分二。一明邪種義分九。一依肩義 二依縛義。三依附屬。四依生過。五依難拔。六依久遠。七依堅固。八依心。九依難救明無種姓失。三結 二依生死涅槃明過失分三。一標。二釋分二。一立因。二顯果分二。一依生死示過分四。一依因。二依果。三依對治。四依三世明不見過。二依涅槃示過分三。一依因。二依果。三依三世明不見過。三結 三依無慚等明過失分三。一標。二釋分二。一立因。二顯果分三。一依無
【現代漢語翻譯】 現代漢語譯本 瞻（觀察）。三依屈申（三種依靠：彎曲和伸展）。四依衣缽（四種依靠：衣服和缽）。五依食等（五種依靠：食物等）。六依四威儀（六種依靠：行住坐臥四種威儀）。七依悎寤（七種依靠：清醒和睡眠）。八依語默（八種依靠：說話和沉默）。九依解勞明正知住（九種依靠：解除疲勞，保持清晰的正念）。三結（三種總結）。第十明樂遠離分三（第十部分闡述樂於遠離，分為三個部分）。一問（一個問題）。二答分二（兩個回答，分為兩個部分）。一立因（確立原因）。二顯果分二（闡明結果，分為兩個部分）。一標（標明）。二釋分十二如論（解釋分為十二個部分，如論中所述）。三結（三種總結）。第十一明清凈諸蓋分三（第十一部分闡述如何清凈各種煩惱，分為三個部分）。一問（一個問題）。二答分二（兩個回答，分為兩個部分）。一立凈蓋處（確立清凈煩惱之處）。二顯凈蓋義分三（闡明清凈煩惱的意義，分為三個部分）。一標（標明）。二列釋（列舉並解釋）。三明果相（闡明結果的相狀）。三結（三種總結）。第十二明依三摩地分三（第十二部分闡述依靠三摩地，分為三個部分）。一問（一個問題）。二答分二（兩個回答，分為兩個部分）。一立因（確立原因）。二顯果分二（闡明結果，分為兩個部分）。一依世定明依等持分三（依靠世間禪定闡明依靠等持，分為三個部分）。一立因（確立原因）。二顯果分四如論（闡明結果，分為四個部分，如論中所述）。三結（三種總結）。二依出世定明依等持分三（依靠出世間禪定闡明依靠等持，分為三個部分）。一立因分二（確立原因，分為兩個部分）。一立劣因（確立較差的原因）。二立勝因（確立殊勝的原因）。二顯果（闡明結果）。三結（三種總結）。三結勝劣二緣分二（總結殊勝和較差的兩種因緣，分為兩個部分）。一結劣緣（總結較差的因緣）。二結勝緣（總結殊勝的因緣）。第五明總結（第五部分闡述總結）。 四中第三明住種姓者所有諸相分三（四種情況中的第三種，闡述安住于種姓者的所有相狀，分為三個部分）。一總問答分二（總體的提問和回答，分為兩個部分）。一問（一個問題）。二答（一個回答）。二別問答分二（分別的提問和回答，分為兩個部分）。一問（一個問題）。二答分二（一個回答，分為兩個部分）。一略標（簡略地標明）。二別釋分六（分別地解釋，分為六個部分）。一依邪種子明過失分二（依靠邪惡的種子闡明過失，分為兩個部分）。一明邪種義分九（闡明邪惡種子的意義，分為九個部分）。一依肩義（依靠肩膀的意義）。二依縛義（依靠束縛的意義）。三依附屬（依靠附屬）。四依生過（依靠產生過患）。五依難拔（依靠難以拔除）。六依久遠（依靠長久）。七依堅固（依靠堅固）。八依心（依靠心）。九依難救明無種姓失（依靠難以救助闡明沒有種姓的過失）。三結（三種總結）。二依生死涅槃明過失分三（依靠生死和涅槃闡明過失，分為三個部分）。一標（標明）。二釋分二（解釋，分為兩個部分）。一立因（確立原因）。二顯果分二（闡明結果，分為兩個部分）。一依生死示過分四（依靠生死顯示過失，分為四個部分）。一依因（依靠原因）。二依果（依靠結果）。三依對治（依靠對治）。四依三世明不見過（依靠過去、現在、未來三世闡明不能見到過失）。二依涅槃示過分三（依靠涅槃顯示過失，分為三個部分）。一依因（依靠原因）。二依果（依靠結果）。三依三世明不見過（依靠過去、現在、未來三世闡明不能見到過失）。三結（三種總結）。三依無慚等明過失分三（依靠無慚等闡明過失，分為三個部分）。一標（標明）。二釋分二（解釋，分為兩個部分）。一立因（確立原因）。二顯果分三（闡明結果，分為三個部分）。一依無
【English Translation】 English version Observing. Three depend on bending and stretching. Four depend on robes and bowls. Five depend on food and the like. Six depend on the four dignities (walking, standing, sitting, and lying down). Seven depend on wakefulness and sleep. Eight depend on speech and silence. Nine depend on relieving fatigue and maintaining clear mindfulness. Three conclusions. Tenth, explaining the joy of detachment, divided into three parts. One question. Two answers, divided into two parts. One establishes the cause. Two reveals the result, divided into two parts. One labels. Two explains in twelve parts, as in the treatise. Three conclusions. Eleventh, explaining the purification of the obscurations, divided into three parts. One question. Two answers, divided into two parts. One establishes the place of purifying obscurations. Two reveals the meaning of purifying obscurations, divided into three parts. One labels. Two lists and explains. Three clarifies the characteristics of the result. Three conclusions. Twelfth, explaining reliance on Samadhi, divided into three parts. One question. Two answers, divided into two parts. One establishes the cause. Two reveals the result, divided into two parts. One relies on worldly concentration to clarify reliance on equanimity, divided into three parts. One establishes the cause. Two reveals the result in four parts, as in the treatise. Three conclusions. Two relies on supramundane concentration to clarify reliance on equanimity, divided into three parts. One establishes the cause, divided into two parts. One establishes the inferior cause. Two establishes the superior cause. Two reveals the result. Three conclusions. Three concludes the two conditions of superiority and inferiority, divided into two parts. One concludes the inferior condition. Two concludes the superior condition. Fifth, explaining the summary. The third of the four, explaining all the characteristics of those who abide in their lineage, divided into three parts. One general question and answer, divided into two parts. One question. One answer. Two separate questions and answers, divided into two parts. One question. Two answers, divided into two parts. One briefly labels. Two separately explains in six parts. One relies on the evil seed to clarify faults, divided into two parts. One clarifies the meaning of the evil seed in nine parts. One relies on the meaning of the shoulder. Two relies on the meaning of binding. Three relies on attachment. Four relies on the arising of faults. Five relies on being difficult to uproot. Six relies on being long-lasting. Seven relies on being firm. Eight relies on the mind. Nine relies on being difficult to save, clarifying the fault of having no lineage. Three conclusions. Two relies on Samsara and Nirvana to clarify faults, divided into three parts. One labels. Two explains, divided into two parts. One establishes the cause. Two reveals the result, divided into two parts. One relies on Samsara to show faults in four parts. One relies on the cause. Two relies on the result. Three relies on the antidote. Four relies on the three times (past, present, future) to clarify not seeing the fault. Two relies on Nirvana to show faults in three parts. One relies on the cause. Two relies on the result. Three relies on the three times to clarify not seeing the fault. Three conclusions. Three relies on shamelessness and the like to clarify faults, divided into three parts. One labels. Two explains, divided into two parts. One establishes the cause. Two reveals the result in three parts. One relies on shameles
厭等。二依現樂。三依見衰退明無種相。三結 四依不信四諦明過失分三。一標。二釋分三。一立因分四如論。二顯果分四如論。三依三世明過。三結 五依下劣心出家明過失分三。一標。二釋分二。一立因。二顯果分四。一明邪思失。二明邪求失。三明三世無別失。四明假相失明無種相。三結 六依求諸有明過失分三。一標。二釋分二。一立因。二顯果分二。一明求後有失。二明求財寶失明無種相。三結 第三總結。
四中第四明住種姓人數分五 一總問 二答列分二十三如論 三別釋分二十三 一明唯住種姓未趣入出離人分三。一問。二答分二。一明立正因。二顯緣因分七。一依善知識。二依聞正法。三依正信。四依持戒。五依多聞。六依惠舍。七依正見明未趣入出離。三結 二明住種姓及趣入未出離人分二。一問。二答分二。一明正義。二明差別分二。一標。二釋 三明住種姓趣入出離人分二。一問。二答 四明暖根人分三。一問。二答分二。一標。二釋分二 一立因分三如論。二顯果分五如論。三結 五明中根人分三。一問。二答分二。一標。二釋。三結 六明利根人分三。一問二答分二。一標。二釋分二。一立因分三如論。二顯果分五如論。三結 七明貪行人分三。一問。二答分二。一依猛利。二依
【現代漢語翻譯】 現代漢語譯本 厭倦等等。二、依賴現世的快樂。三、依賴所見的衰退，表明沒有（涅槃的）種子相。三（部分）總結。四、依賴不相信四聖諦，表明過失，分為三部分。一、標示。二、解釋，分為三部分。一、建立原因，分為四點，如論中所述。二、顯示結果，分為四點，如論中所述。三、依賴三世（過去、現在、未來）說明過失。三、總結。五、依賴下劣的心出家，表明過失，分為三部分。一、標示。二、解釋，分為兩部分。一、建立原因。二、顯示結果，分為四點。一、說明邪思的過失。二、說明邪求的過失。三、說明三世沒有差別的過失。四、說明虛假表象的過失，表明沒有（涅槃的）種子相。三、總結。六、依賴追求諸有（存在），表明過失，分為三部分。一、標示。二、解釋，分為兩部分。一、建立原因。二、顯示結果，分為兩部分。一、說明追求後有的過失。二、說明追求財寶的過失，表明沒有（涅槃的）種子相。三、總結。第三（部分）總結。 四（部分）中第四（部分）說明安住種姓的人數，分為五部分。一、總的提問。二、回答並列舉，分為二十三點，如論中所述。三、分別解釋，分為二十三（部分）。一、說明僅僅安住種姓而未趣入出離的人，分為三部分。一、提問。二、回答，分為兩部分。一、說明建立正因。二、顯示緣因，分為七點。一、依靠善知識（kalyāṇa-mittatā，指引正道的良師益友）。二、依靠聽聞正法（sad-dharma，正確的佛法）。三、依靠正信（śraddhā，對佛法的正確信仰）。四、依靠持戒（śīla，遵守戒律）。五、依靠多聞（bahu-śruta，廣泛學習佛法）。六、依靠惠舍（tyāga，佈施和捨棄）。七、依靠正見（samyag-dṛṣṭi，正確的見解），表明未趣入出離。三、總結。二、說明安住種姓並且趣入但未出離的人，分為兩部分。一、提問。二、回答，分為兩部分。一、說明正義。二、說明差別，分為兩部分。一、標示。二、解釋。三、說明安住種姓、趣入並且出離的人，分為兩部分。一、提問。二、回答。四、說明暖根人（ūṣmagata，修行初階的修行者），分為三部分。一、提問。二、回答，分為兩部分。一、標示。二、解釋，分為兩部分。一、建立原因，分為三點，如論中所述。二、顯示結果，分為五點，如論中所述。三、總結。五、說明中根人（mṛdv-indriya，根器中等的修行者），分為三部分。一、提問。二、回答，分為兩部分。一、標示。二、解釋。三、總結。六、說明利根人（tīkṣṇendriya，根器敏銳的修行者），分為三部分。一、提問。二、回答，分為兩部分。一、標示。二、解釋，分為兩部分。一、建立原因，分為三點，如論中所述。二、顯示結果，分為五點，如論中所述。三、總結。七、說明貪行人（rāga-carita，貪慾較重的人），分為三部分。一、提問。二、回答，分為兩部分。一、依靠猛利（adhimātra，強烈的），二、依靠
【English Translation】 English version Weariness, etc. Second, relying on present pleasures. Third, relying on the perceived decline, indicating no seed-nature (of Nirvana). Threefold conclusion. Fourth, relying on disbelief in the Four Noble Truths, indicating faults, divided into three parts. First, indication. Second, explanation, divided into three parts. First, establishing the cause, divided into four points, as stated in the treatise. Second, showing the result, divided into four points, as stated in the treatise. Third, relying on the three times (past, present, future) to explain the faults. Third, conclusion. Fifth, relying on an inferior mind to renounce the world, indicating faults, divided into three parts. First, indication. Second, explanation, divided into two parts. First, establishing the cause. Second, showing the result, divided into four points. First, explaining the fault of wrong thinking. Second, explaining the fault of wrong seeking. Third, explaining the fault of no difference in the three times. Fourth, explaining the fault of false appearances, indicating no seed-nature (of Nirvana). Third, conclusion. Sixth, relying on seeking all existences, indicating faults, divided into three parts. First, indication. Second, explanation, divided into two parts. First, establishing the cause. Second, showing the result, divided into two parts. First, explaining the fault of seeking future existence. Second, explaining the fault of seeking wealth, indicating no seed-nature (of Nirvana). Third, conclusion. Third (part) conclusion. Fourth (part) of the fourth (part) explaining the number of people abiding in the lineage, divided into five parts. First, general question. Second, answering and listing, divided into twenty-three points, as stated in the treatise. Third, separate explanations, divided into twenty-three (parts). First, explaining those who only abide in the lineage and have not entered into renunciation, divided into three parts. First, question. Second, answer, divided into two parts. First, explaining the establishment of the right cause. Second, showing the causal conditions, divided into seven points. First, relying on good spiritual friends (kalyāṇa-mittatā, virtuous teachers and companions who guide one on the right path). Second, relying on hearing the true Dharma (sad-dharma, the correct Buddhist teachings). Third, relying on right faith (śraddhā, correct belief in the Dharma). Fourth, relying on upholding precepts (śīla, observing the moral rules). Fifth, relying on extensive learning (bahu-śruta, widely studying the Dharma). Sixth, relying on generosity (tyāga, giving and renunciation). Seventh, relying on right view (samyag-dṛṣṭi, correct understanding), indicating not entering into renunciation. Third, conclusion. Second, explaining those who abide in the lineage and have entered but not renounced, divided into two parts. First, question. Second, answer, divided into two parts. First, explaining the correct meaning. Second, explaining the difference, divided into two parts. First, indication. Second, explanation. Third, explaining those who abide in the lineage, have entered and renounced, divided into two parts. First, question. Second, answer. Fourth, explaining those with warm roots (ūṣmagata, practitioners in the initial stages of practice), divided into three parts. First, question. Second, answer, divided into two parts. First, indication. Second, explanation, divided into two parts. First, establishing the cause, divided into three points, as stated in the treatise. Second, showing the result, divided into five points, as stated in the treatise. Third, conclusion. Fifth, explaining those with moderate faculties (mṛdv-indriya, practitioners with moderate capacities), divided into three parts. First, question. Second, answer, divided into two parts. First, indication. Second, explanation. Third, conclusion. Sixth, explaining those with sharp faculties (tīkṣṇendriya, practitioners with keen capacities), divided into three parts. First, question. Second, answer, divided into two parts. First, indication. Second, explanation, divided into two parts. First, establishing the cause, divided into three points, as stated in the treatise. Second, showing the result, divided into five points, as stated in the treatise. Third, conclusion. Seventh, explaining those with a tendency towards desire (rāga-carita, those with strong desires), divided into three parts. First, question. Second, answer, divided into two parts. First, relying on intensity (adhimātra, strong), second, relying on
長時明貪行人。三結 八明瞋行人分三。一問。二答分二。一依猛利。二依長時明瞋行人 三結 九明癡行人分三。一問。二答分二。一依猛利。二依長時明癡行人。三結 十明無暇人分三如上 十一明有縱逸人分三如前 十二明邪行人分三如前 十三明有障人分三如前 十四明有暇人分三如前 十五明無縱逸人分三如前 十六明無邪行人分三如前 十七明無障人分三如前 十八明遠人分三。一問。二答分二。一略答。二別釋分二。一依時明遠分二。一問。二答分三。一依利根。二依中根。三依鈍根明遠人。二依加行明遠人分二。一問。二答分二。一明義。二答差別。三總結 十九明近人分二。一問。二答分二。一略答。二別釋分二。一依時明近分三。一問。二答分二。一依後生。二依後邊定明近人。三結。二依加行明近分三。一問。二答。三總結 二十明未成熟人分三。一問。二答分二。一立因。二顯果分二。一依無學。二依見道明未熟人。三結 二十一明成熟人分三。一問。二答分二。一立因。二顯果分二。一依無學。二依見道明已熟人。三結 二十二明未清凈人分三。一問。二答分二。一立因。二顯果。三結 二十三明已清凈人分二。一問。二答。第四明總結 第五明轉正法輪及制學處意趣分二。一標。二釋分
【現代漢語翻譯】 現代漢語譯本： 八、闡明長時明貪行人。分為三部分：三結。 九、闡明八明瞋（chēn，嗔怒）行人。分為三部分：一、提問；二、回答，又分為兩部分：一、依據猛利（měnglì，強烈）的嗔恨；二、依據長時明瞋（chēn，嗔怒）行人；三、總結。 十、闡明九明癡（chī，愚癡）行人。分為三部分：一、提問；二、回答，又分為兩部分：一、依據猛利（měnglì，強烈）的愚癡；二、依據長時明癡（chī，愚癡）行人；三、總結。 十一、闡明十明無暇人。分為三部分，如上所述。 十二、闡明十一明有縱逸人。分為三部分，如前所述。 十三、闡明十二明邪行人。分為三部分，如前所述。 十四、闡明十三明有障人。分為三部分，如前所述。 十五、闡明十四明有暇人。分為三部分，如前所述。 十六、闡明十五明無縱逸人。分為三部分，如前所述。 十七、闡明十六明無邪行人。分為三部分，如前所述。 十八、闡明十七明無障人。分為三部分，如前所述。 十九、闡明十八明遠人。分為三部分：一、提問；二、回答，又分為兩部分：一、簡略回答；二、分別解釋，又分為兩部分：一、依據時間闡明遠，又分為兩部分：一、提問；二、回答，又分為三部分：一、依據利根（lìgēn，聰慧的根器）；二、依據中根（zhōnggēn，中等的根器）；三、依據鈍根（dùngēn，遲鈍的根器）闡明遠人。二、依據加行（jiāxíng，修行）闡明遠人，又分為兩部分：一、提問；二、回答，又分為兩部分：一、闡明意義；二、回答差別；三、總結。 二十、闡明十九明近人。分為兩部分：一、提問；二、回答，又分為兩部分：一、簡略回答；二、分別解釋，又分為兩部分：一、依據時間闡明近，又分為三部分：一、提問；二、回答，又分為兩部分：一、依據後生（hòushēng，後來出生）；二、依據後邊定（hòubiāndìng，後來的禪定）闡明近人；三、總結。二、依據加行（jiāxíng，修行）闡明近，又分為三部分：一、提問；二、回答；三、總結。 二十一、闡明二十明未成熟人。分為三部分：一、提問；二、回答，又分為兩部分：一、建立因；二、顯示果，又分為兩部分：一、依據無學（wúxué，無須再學）；二、依據見道（jiàndào，證入聖道）闡明未熟人；三、總結。 二十二、闡明二十一明成熟人。分為三部分：一、提問；二、回答，又分為兩部分：一、建立因；二、顯示果，又分為兩部分：一、依據無學（wúxué，無須再學）；二、依據見道（jiàndào，證入聖道）闡明已熟人；三、總結。 二十三、闡明二十二明未清凈人。分為三部分：一、提問；二、回答，又分為兩部分：一、建立因；二、顯示果；三、總結。 二十四、闡明二十三明已清凈人。分為兩部分：一、提問；二、回答；第四、闡明總結。 第五、闡明轉正法輪（zhuǎnzhengfǎlún，開始傳播佛法）及制定學處（zhìdìngxuéchù，戒律）的意趣，分為兩部分：一、標示；二、解釋，分為
【English Translation】 English version: 8. Explaining those who are greedy for a long time. Divided into three parts: Three bonds. 9. Explaining the eight types of people with anger (chēn, anger). Divided into three parts: 1. Question; 2. Answer, further divided into two parts: 1. Based on intense (měnglì, strong) anger; 2. Based on those who are angry (chēn, anger) for a long time; 3. Conclusion. 10. Explaining the nine types of people with ignorance (chī, ignorance). Divided into three parts: 1. Question; 2. Answer, further divided into two parts: 1. Based on intense (měnglì, strong) ignorance; 2. Based on those who are ignorant (chī, ignorance) for a long time; 3. Conclusion. 11. Explaining the ten types of people without leisure. Divided into three parts, as mentioned above. 12. Explaining the eleven types of people with indulgence. Divided into three parts, as mentioned before. 13. Explaining the twelve types of people with wrong conduct. Divided into three parts, as mentioned before. 14. Explaining the thirteen types of people with obstacles. Divided into three parts, as mentioned before. 15. Explaining the fourteen types of people with leisure. Divided into three parts, as mentioned before. 16. Explaining the fifteen types of people without indulgence. Divided into three parts, as mentioned before. 17. Explaining the sixteen types of people without wrong conduct. Divided into three parts, as mentioned before. 18. Explaining the seventeen types of people without obstacles. Divided into three parts, as mentioned before. 19. Explaining the eighteen types of distant people. Divided into three parts: 1. Question; 2. Answer, further divided into two parts: 1. Brief answer; 2. Separate explanation, further divided into two parts: 1. Explaining distance based on time, further divided into two parts: 1. Question; 2. Answer, further divided into three parts: 1. Based on sharp faculties (lìgēn, sharp faculties); 2. Based on medium faculties (zhōnggēn, medium faculties); 3. Based on dull faculties (dùngēn, dull faculties) to explain distant people. 2. Explaining distant people based on practice (jiāxíng, practice), further divided into two parts: 1. Question; 2. Answer, further divided into two parts: 1. Explaining the meaning; 2. Answering the difference; 3. Conclusion. 20. Explaining the nineteen types of near people. Divided into two parts: 1. Question; 2. Answer, further divided into two parts: 1. Brief answer; 2. Separate explanation, further divided into two parts: 1. Explaining nearness based on time, further divided into three parts: 1. Question; 2. Answer, further divided into two parts: 1. Based on later birth (hòushēng, later birth); 2. Based on later samadhi (hòubiāndìng, later samadhi) to explain near people; 3. Conclusion. 2. Explaining nearness based on practice (jiāxíng, practice), further divided into three parts: 1. Question; 2. Answer; 3. Conclusion. 21. Explaining the twenty types of immature people. Divided into three parts: 1. Question; 2. Answer, further divided into two parts: 1. Establishing the cause; 2. Showing the result, further divided into two parts: 1. Based on no more learning (wúxué, no more learning); 2. Based on the path of seeing (jiàndào, path of seeing) to explain immature people; 3. Conclusion. 22. Explaining the twenty-one types of mature people. Divided into three parts: 1. Question; 2. Answer, further divided into two parts: 1. Establishing the cause; 2. Showing the result, further divided into two parts: 1. Based on no more learning (wúxué, no more learning); 2. Based on the path of seeing (jiàndào, path of seeing) to explain mature people; 3. Conclusion. 23. Explaining the twenty-two types of impure people. Divided into three parts: 1. Question; 2. Answer, further divided into two parts: 1. Establishing the cause; 2. Showing the result; 3. Conclusion. 24. Explaining the twenty-three types of pure people. Divided into two parts: 1. Question; 2. Answer; 4. Explaining the conclusion. 5. Explaining the turning of the Dharma wheel (zhuǎnzhengfǎlún, turning the Dharma wheel) and the intention of establishing precepts (zhìdìngxuéchù, precepts), divided into two parts: 1. Indication; 2. Explanation, divided into
三。一依趣入。二依成熟。三依果明意趣。
第二廣解初種姓瑜伽處中第二廣釋趣入地分二。一略釋。二廣解 初文分四。一明生起發問。二頌答分二。一標。二釋。三略釋分四如論。四總結 第二廣解分二。一明別釋。二明總結。初文分四。
第一明趣入自性分五。一問。二答分三。一立因分二。一明正因。二明得因分七如論。二顯果分二。一標。二釋分三。一依信等五法依止顯果。二依殊勝異熟顯果。三依順解脫分善顯果分二。一立因。二顯果分二。一依無學。二依見道顯果。三結。三徴。四答所以分二。一立因。二顯果分三。一依初心。二依中心。三依後心顯果。五結。
第二明趣入安立分五 一建立人數分四。一總問。二略答列名分八如論。三別釋分八。一明有種姓人分二。一問。二答。二明趣入人分三。一問。二答分五如論。三結。三明將成熟人分三。一問。二答分二。一立未得法。二顯能得法。三結。四明已成熟人分三。一問。二答分二。一立因。二顯果分二如論。三結。五明唯趣入非將成熟等人分三。一問。二答分二。一明已得相。二明未得加行及果。三結。六明亦趣入將成熟非已成熟人分三。一問。二答分二。一明已得相。二明唯入加行未其果分二。一標。二釋。三結。七明亦趣
【現代漢語翻譯】 現代漢語譯本： 三、一、依趣入（yī qù rù）：依靠趣入。 二、依成熟（yī chéng shú）：依靠成熟。 三、依果明意趣（yī guǒ míng yì qù）：依靠果來說明意趣。
第二，廣泛解釋初種姓瑜伽處中第二，廣泛解釋趣入地分。分為二：一、略釋；二、廣解。初文分為四：一、說明生起發問；二、用頌回答，分為二：一、標明；二、解釋；三、略釋分為四，如論中所述；四、總結。第二，廣泛解釋分為二：一、說明分別解釋；二、說明總結。初文分為四。
第一，說明趣入的自性，分為五：一、提問；二、回答，分為三：一、建立因，分為二：一、說明正因；二、說明得因，分為七，如論中所述；二、顯示果，分為二：一、標明；二、解釋，分為三：一、依靠信等五法依止來顯示果；二、依靠殊勝異熟來顯示果；三、依靠順解脫分善來顯示果，分為二：一、建立因；二、顯示果，分為二：一、依靠無學；二、依靠見道來顯示果；三、總結。三、征問；四、回答原因，分為二：一、建立因；二、顯示果，分為三：一、依靠初心；二、依靠中心；三、依靠後心來顯示果。五、總結。
第二，說明趣入的安立，分為五：一、建立人數，分為四：一、總問；二、略答，列出名稱，分為八，如論中所述；三、分別解釋，分為八：一、說明有種姓人，分為二：一、提問；二、回答。二、說明趣入人，分為三：一、提問；二、回答，分為五，如論中所述；三、總結。三、說明將成熟的人，分為三：一、提問；二、回答，分為二：一、建立未得之法；二、顯示能得之法；三、總結。四、說明已成熟的人，分為三：一、提問；二、回答，分為二：一、建立因；二、顯示果，分為二，如論中所述；三、總結。五、說明唯有趣入而非將成熟等人，分為三：一、提問；二、回答，分為二：一、說明已得之相；二、說明未得之加行及果；三、總結。六、說明也是趣入、將成熟而非已成熟的人，分為三：一、提問；二、回答，分為二：一、說明已得之相；二、說明唯有入加行而未得其果，分為二：一、標明；二、解釋；三、總結。七、說明也是趣入
【English Translation】 English version: Three. 1. Relying on Entering (yī qù rù): Relying on entering. 2. Relying on Maturation (yī chéng shú): Relying on maturation. 3. Relying on the Fruit to Clarify the Intent (yī guǒ míng yì qù): Relying on the fruit to clarify the intent.
Secondly, extensively explaining the second part of the Initial Lineage Yoga Place, extensively explaining the Division of the Entering Ground. Divided into two: 1. Brief explanation; 2. Extensive explanation. The initial text is divided into four: 1. Explaining the arising of questions; 2. Answering with verses, divided into two: 1. Marking; 2. Explanation; 3. Brief explanation divided into four, as described in the treatise; 4. Summary. The second, extensive explanation is divided into two: 1. Explaining the separate explanations; 2. Explaining the summary. The initial text is divided into four.
First, explaining the nature of entering, divided into five: 1. Question; 2. Answer, divided into three: 1. Establishing the cause, divided into two: 1. Explaining the direct cause; 2. Explaining the cause of attainment, divided into seven, as described in the treatise; 2. Showing the fruit, divided into two: 1. Marking; 2. Explanation, divided into three: 1. Relying on the support of the five factors of faith, etc., to show the fruit; 2. Relying on the excellent Vipāka (Vipāka) to show the fruit; 3. Relying on the virtuous qualities conducive to liberation to show the fruit, divided into two: 1. Establishing the cause; 2. Showing the fruit, divided into two: 1. Relying on the state of no-more-learning; 2. Relying on the path of seeing to show the fruit; 3. Conclusion. 3. Inquiry; 4. Answering the reason, divided into two: 1. Establishing the cause; 2. Showing the fruit, divided into three: 1. Relying on the initial mind; 2. Relying on the central mind; 3. Relying on the subsequent mind to show the fruit. 5. Conclusion.
Second, explaining the establishment of entering, divided into five: 1. Establishing the number of people, divided into four: 1. General question; 2. Brief answer, listing the names, divided into eight, as described in the treatise; 3. Separate explanations, divided into eight: 1. Explaining people with lineage, divided into two: 1. Question; 2. Answer. 2. Explaining people who enter, divided into three: 1. Question; 2. Answer, divided into five, as described in the treatise; 3. Conclusion. 3. Explaining people who are about to mature, divided into three: 1. Question; 2. Answer, divided into two: 1. Establishing the unattained Dharma (Dharma); 2. Showing the attainable Dharma; 3. Conclusion. 4. Explaining people who have matured, divided into three: 1. Question; 2. Answer, divided into two: 1. Establishing the cause; 2. Showing the fruit, divided into two, as described in the treatise; 3. Conclusion. 5. Explaining only those who enter and are not about to mature, divided into three: 1. Question; 2. Answer, divided into two: 1. Explaining the characteristics of what has been attained; 2. Explaining the practices and fruits that have not been attained; 3. Conclusion. 6. Explaining those who also enter, are about to mature, but have not yet matured, divided into three: 1. Question; 2. Answer, divided into two: 1. Explaining the characteristics of what has been attained; 2. Explaining that only the practices of entering have been attained, but not the fruit, divided into two: 1. Marking; 2. Explanation; 3. Conclusion. 7. Explaining also entering
入已成熟非將成熟人分三。一問。二答分二。一立因。二顯果。三結。八明非已趣入非將成熟非已成熟人分三。一問。二答。三結。第四明有種姓功德無種姓過失分二。一立有種姓德。二顯無種姓失分二。一標。二釋 第二建立六位所攝相分四。一總標。二徴問 三列名分六如論。四別釋分六。一明有堪能人分三。一問。二答分二。一立已有性。二顯未得相。三結。二明下品善根人分三。一問。二答。三結。三明中品善根人分三。一問。二答分二。一明已得法。二明未得相分二。一標。二釋。三結。四明上品善根人分三。一問。二答分二。一立因。二顯果。三結。五明究竟方便人分三。一問。二答分二。一明已得相。二明未得相。三結。六明已到究竟人分三。一問。二答分二。一立因。二顯果。三結 第三建立趣入六位次第分二。一明入之次第。二明立人用。初文分五。一依堪能種姓明入次第分二。一立因。二顯果分二。一依五根。二依緣因顯果。二依下品善根明入次第分二。一立因。二顯果。三依中品善根明入次第分二。一立因。二顯果。四依上品善根明入次第分三。一立因。二顯果分二。一明已得相分二。一依因。二依果明已得相。二明未得相。三結。五依永斷煩惱明入次第分二。一立因。二顯果。第二立人用明
【現代漢語翻譯】 現代漢語譯本 將已成熟和非將成熟的人分為三類。第一是提問。第二是回答，回答又分為兩部分：一是確立原因，二是闡明結果，三是總結。第八是闡明非已趣入、非將成熟、非已成熟的人，也分為三類：一是提問，二是回答，三是總結。第四是闡明有種姓的功德和無種姓的過失，分為兩部分：一是確立有種姓的功德，二是闡明無種姓的過失，又分為兩部分：一是標示，二是解釋。 第二，建立六個位次所包含的相，分為四部分：一是總標，二是提問，三是列出六個名稱（如論中所述），四是分別解釋，分為六個方面：一是闡明有堪能的人，分為三部分：一是提問，二是回答，回答又分為兩部分：一是確立已有的性質，二是闡明未得到的相，三是總結。二是闡明下品善根的人，分為三部分：一是提問，二是回答，三是總結。三是闡明中品善根的人，分為三部分：一是提問，二是回答，回答又分為兩部分：一是闡明已得到的法，二是闡明未得到的相，又分為兩部分：一是標示，二是解釋，三是總結。四是闡明上品善根的人，分為三部分：一是提問，二是回答，回答又分為兩部分：一是確立原因，二是闡明結果，三是總結。五是闡明究竟方便的人，分為三部分：一是提問，二是回答，回答又分為兩部分：一是闡明已得到的相，二是闡明未得到的相，三是總結。六是闡明已到達究竟的人，分為三部分：一是提問，二是回答，回答又分為兩部分：一是確立原因，二是闡明結果，三是總結。 第三，建立趣入六個位次的次第，分為兩部分：一是闡明進入的次第，二是闡明確立人的作用。第一部分分為五點：一是依據堪能種姓闡明進入的次第，分為兩部分：一是確立原因，二是闡明結果，又分為兩部分：一是依據五根（wǔ gēn，five roots），二是依據緣因（yuán yīn，conditioning cause）闡明結果。二是依據下品善根闡明進入的次第，分為兩部分：一是確立原因，二是闡明結果。三是依據中品善根闡明進入的次第，分為兩部分：一是確立原因，二是闡明結果。四是依據上品善根闡明進入的次第，分為三部分：一是確立原因，二是闡明結果，又分為兩部分：一是闡明已得到的相，又分為兩部分：一是依據原因，二是依據結果闡明已得到的相，二是闡明未得到的相，三是總結。五是依據永斷煩惱闡明進入的次第，分為兩部分：一是確立原因，二是闡明結果。第二部分是闡明確立人的作用。
【English Translation】 English version Dividing those who are already mature and those who are not yet mature into three categories. First, a question. Second, an answer, which is divided into two parts: first, establishing the cause; second, revealing the result; and third, a conclusion. Eighth, clarifying those who have not yet entered, are not yet mature, and are not already mature, also divided into three categories: first, a question; second, an answer; and third, a conclusion. Fourth, clarifying the merits of having a lineage and the faults of not having a lineage, divided into two parts: first, establishing the merits of having a lineage; second, revealing the faults of not having a lineage, which is divided into two parts: first, a designation; and second, an explanation. Second, establishing the aspects encompassed by the six stages, divided into four parts: first, a general designation; second, an inquiry; third, listing the six names (as stated in the treatise); and fourth, separate explanations, divided into six aspects: first, clarifying those who have the capacity, divided into three parts: first, a question; second, an answer, which is divided into two parts: first, establishing the existing nature; second, revealing the unobtained aspect; and third, a conclusion. Second, clarifying those with inferior roots of virtue, divided into three parts: first, a question; second, an answer; and third, a conclusion. Third, clarifying those with middling roots of virtue, divided into three parts: first, a question; second, an answer, which is divided into two parts: first, clarifying the dharma already obtained; second, revealing the unobtained aspect, which is divided into two parts: first, a designation; and second, an explanation; and third, a conclusion. Fourth, clarifying those with superior roots of virtue, divided into three parts: first, a question; second, an answer, which is divided into two parts: first, establishing the cause; second, revealing the result; and third, a conclusion. Fifth, clarifying those with ultimate means, divided into three parts: first, a question; second, an answer, which is divided into two parts: first, clarifying the aspect already obtained; second, revealing the unobtained aspect; and third, a conclusion. Sixth, clarifying those who have reached the ultimate, divided into three parts: first, a question; second, an answer, which is divided into two parts: first, establishing the cause; second, revealing the result; and third, a conclusion. Third, establishing the order of entering the six stages, divided into two parts: first, clarifying the order of entry; and second, clarifying the function of establishing people. The first part is divided into five points: first, clarifying the order of entry based on the capacity lineage, divided into two parts: first, establishing the cause; and second, revealing the result, which is divided into two parts: first, based on the five roots (wǔ gēn); and second, based on the conditioning cause (yuán yīn) revealing the result. Second, clarifying the order of entry based on inferior roots of virtue, divided into two parts: first, establishing the cause; and second, revealing the result. Third, clarifying the order of entry based on middling roots of virtue, divided into two parts: first, establishing the cause; and second, revealing the result. Fourth, clarifying the order of entry based on superior roots of virtue, divided into three parts: first, establishing the cause; and second, revealing the result, which is divided into two parts: first, clarifying the aspect already obtained, which is divided into two parts: first, based on the cause; and second, based on the result, clarifying the aspect already obtained; second, revealing the unobtained aspect; and third, a conclusion. Fifth, clarifying the order of entry based on the permanent severance of afflictions, divided into two parts: first, establishing the cause; and second, revealing the result. The second part is clarifying the function of establishing people.
三時相分二。一總標。二別釋分三。一明初人分二。一立因。二顯果。二明後人分二。一立因。二顯果。三明中人分二。一立因。二顯果 第四建立定量時分相分三。一總問。二略答分二。一明正義。二答難。三廣解分三如論 第五總結。
第三明趣入者所有諸相分六 一總問 二廣答分八 一依邪正教明趣入相分三。一依邪教明趣入相分三。一明正義分二。一明遇緣。二明不隨順相分三如論。二引喻分二如論三法合。二依正教明趣入相分三。一明正義分二。一明遇緣。二明隨順相分三如論。二引喻分二如論。三法合三結 二依不生惡趣及無暇明趣入相分三。一標。二釋分三。一明正義分二。一立因。二顯果。二引經。三釋經意趣分二。一立因。二顯果分二如論。三結 三依凈信行明趣入相分三。一標。二釋分二。一立因。二顯果。三結 四依上品慚愧明趣入相分三。一標。二釋分二。一立因。二顯果。三結 五依欲樂隨法行明趣入相分三。一標。二釋分二。一立因。二顯果。三結 六依無罪事業正斷行明趣入相分三。一標。二釋分二。一立因。二顯果分三如論。三結 七依薄煩惱等明趣入相分三。一標。二釋分二。一立因分二。一依種子。二依現行立因。二顯果分六如論。三結 八依善攝心等明趣入相分三。
【現代漢語翻譯】 現代漢語譯本 三時相分二：一、總標；二、別釋，分三：一、明初人，分二：一、立因；二、顯果。二、明後人，分二：一、立因；二、顯果。三、明中人，分二：一、立因；二、顯果。第四，建立定量時分相，分三：一、總問；二、略答，分二：一、明正義；二、答難。三、廣解，分三，如論中所述。第五，總結。
第三，明趣入者所有諸相，分六：一、總問；二、廣答，分八：一、依邪正教明趣入相，分三：一、依邪教明趣入相，分三：一、明正義，分二：一、明遇緣；二、明不隨順相，分三，如論中所述。二、引喻，分二，如論中所述。三、法合。二、依正教明趣入相，分三：一、明正義，分二：一、明遇緣；二、明隨順相，分三，如論中所述。二、引喻，分二，如論中所述。三、法合。三、結。二、依不生惡趣及無暇明趣入相，分三：一、標；二、釋，分三：一、明正義，分二：一、立因；二、顯果。二、引經。三、釋經意趣，分二：一、立因；二、顯果，分二，如論中所述。三、結。三、依凈信行明趣入相，分三：一、標；二、釋，分二：一、立因；二、顯果。三、結。四、依上品慚愧明趣入相，分三：一、標；二、釋，分二：一、立因；二、顯果。三、結。五、依欲樂隨法行明趣入相，分三：一、標；二、釋，分二：一、立因；二、顯果。三、結。六、依無罪事業正斷行明趣入相，分三：一、標；二、釋，分二：一、立因；二、顯果，分三，如論中所述。三、結。七、依薄煩惱等明趣入相，分三：一、標；二、釋，分二：一、立因，分二：一、依種子；二、依現行立因。二、顯果，分六，如論中所述。三、結。八、依善攝心等明趣入相，分三：
【English Translation】 English version The three times are divided into two: 1. General statement; 2. Separate explanation, divided into three: 1. Explaining the initial person, divided into two: 1. Establishing the cause; 2. Revealing the result. 2. Explaining the later person, divided into two: 1. Establishing the cause; 2. Revealing the result. 3. Explaining the middle person, divided into two: 1. Establishing the cause; 2. Revealing the result. Fourth, establishing the quantitative time division aspect, divided into three: 1. General question; 2. Brief answer, divided into two: 1. Explaining the correct meaning; 2. Answering difficulties. 3. Extensive explanation, divided into three, as described in the treatise. Fifth, summary.
Third, explaining all the characteristics of those who enter [the path], divided into six: 1. General question; 2. Extensive answer, divided into eight: 1. Explaining the characteristics of entering [the path] based on heterodox and orthodox teachings, divided into three: 1. Explaining the characteristics of entering [the path] based on heterodox teachings, divided into three: 1. Explaining the correct meaning, divided into two: 1. Explaining encountering conditions; 2. Explaining the aspect of not conforming, divided into three, as described in the treatise. 2. Drawing analogies, divided into two, as described in the treatise. 3. Combining the Dharma. 2. Explaining the characteristics of entering [the path] based on orthodox teachings, divided into three: 1. Explaining the correct meaning, divided into two: 1. Explaining encountering conditions; 2. Explaining the aspect of conforming, divided into three, as described in the treatise. 2. Drawing analogies, divided into two, as described in the treatise. 3. Combining the Dharma. 3. Conclusion. 2. Explaining the characteristics of entering [the path] based on not being born in evil destinies and being free from unfavorable conditions, divided into three: 1. Statement; 2. Explanation, divided into three: 1. Explaining the correct meaning, divided into two: 1. Establishing the cause; 2. Revealing the result. 2. Quoting scriptures. 3. Explaining the meaning of the scriptures, divided into two: 1. Establishing the cause; 2. Revealing the result, divided into two, as described in the treatise. 3. Conclusion. 3. Explaining the characteristics of entering [the path] based on pure faith and practice, divided into three: 1. Statement; 2. Explanation, divided into two: 1. Establishing the cause; 2. Revealing the result. 3. Conclusion. 4. Explaining the characteristics of entering [the path] based on superior shame and remorse, divided into three: 1. Statement; 2. Explanation, divided into two: 1. Establishing the cause; 2. Revealing the result. 3. Conclusion. 5. Explaining the characteristics of entering [the path] based on desiring to delight in following the Dharma, divided into three: 1. Statement; 2. Explanation, divided into two: 1. Establishing the cause; 2. Revealing the result. 3. Conclusion. 6. Explaining the characteristics of entering [the path] based on blameless actions and right renunciation, divided into three: 1. Statement; 2. Explanation, divided into two: 1. Establishing the cause; 2. Revealing the result, divided into three, as described in the treatise. 3. Conclusion. 7. Explaining the characteristics of entering [the path] based on thin afflictions, etc., divided into three: 1. Statement; 2. Explanation, divided into two: 1. Establishing the cause, divided into two: 1. Establishing the cause based on seeds; 2. Establishing the cause based on present actions. 2. Revealing the result, divided into six, as described in the treatise. 3. Conclusion. 8. Explaining the characteristics of entering [the path] based on well-controlled mind, etc., divided into three:
一標。二釋分二。一立因。二顯果。三結 第三明總結 第四依三品善根明修相差別分四。一依下品善根明修加行。二依中品善根明修加行。三依上品善根明修加行。四總結 第五贊墮趣入數 第六依諸聖加持明攝受相差別分二。一立因。二顯果利 第四明趣入人分四。一總問。二答列名分三如論。三指前文。四別指暖根等二十三人差別之相 第二明總結分四。一結趣入自性。二結趣入安立。三結趣相。四結趣入人。
第二廣解初種姓瑜伽處中第三廣釋出離地分二 一略釋分四。一明生起發問。二頌答分二。一釋分三如論。二結。三略釋。四總結 第二廣解分三。
一明世間道而趣離欲分三 一總問 二廣答分二。一依欲界明出離相分二。一立因。二顯果。二依初靜慮例余上地明出離相分二。一立因。二顯果 三總結。
二明出世道而趣離欲分三 一總問 二廣答分二。一依有學明出離相分二。一立因。二顯果。二依無學明出離相分二。一立因。二顯果 三總結。
三依二道資糧明出離相分二 一略釋分四。一總問。二頌答分十四如論。三略釋分十四如論。四總結 第二廣解分十四。
第一明自圓滿分五如前 第二明他圓滿分五如前 第三明善法欲指文如論 第四依戒律儀明資糧義分
【現代漢語翻譯】 現代漢語譯本 一、標宗。 二、解釋，分為二部分：一、確立原因。二、彰顯結果。三、總結。 第三、闡明總結。 第四、依據下品、中品、上品善根，闡明修習狀態的差別，分為四部分：一、依據下品善根，闡明修習加行。二、依據中品善根，闡明修習加行。三、依據上品善根，闡明修習加行。四、總結。 第五、讚歎墮入惡趣的數量。 第六、依據諸聖者的加持，闡明攝受狀態的差別，分為二部分：一、確立原因。二、彰顯結果利益。 第四、闡明趣入之人，分為四部分：一、總的提問。二、回答並列舉名稱，分為三部分，如論中所述。三、指向上文。四、分別指出暖位、頂位等二十三人的差別狀態。 第二、闡明總結，分為四部分：一、總結趣入的自性。二、總結趣入的安立。三、總結趣入的狀態。四、總結趣入之人。 第二、廣泛解釋初種姓瑜伽處，其中第三部分廣泛解釋出離地，分為二部分：一、簡略解釋，分為四部分：一、闡明生起發問。二、用偈頌回答，分為二部分：一、解釋，分為三部分，如論中所述。二、總結。三、簡略解釋。四、總結。二、廣泛解釋，分為三部分。 一、闡明世間道而趣向離欲，分為三部分：一、總的提問。二、廣泛回答，分為二部分：一、依據欲界，闡明出離的狀態，分為二部分：一、確立原因。二、彰顯結果。二、依據初禪，類比其餘上地，闡明出離的狀態，分為二部分：一、確立原因。二、彰顯結果。三、總結。 二、闡明出世間道而趣向離欲，分為三部分：一、總的提問。二、廣泛回答，分為二部分：一、依據有學位，闡明出離的狀態，分為二部分：一、確立原因。二、彰顯結果。二、依據無學位，闡明出離的狀態，分為二部分：一、確立原因。二、彰顯結果。三、總結。 三、依據二道資糧，闡明出離的狀態，分為二部分：一、簡略解釋，分為四部分：一、總的提問。二、用偈頌回答，分為十四部分，如論中所述。三、簡略解釋，分為十四部分，如論中所述。四、總結。二、廣泛解釋，分為十四部分。 第一、闡明自身圓滿，分為五部分，如前所述。 第二、闡明他人圓滿，分為五部分，如前所述。 第三、闡明善法欲，指引文句，如論中所述。 第四、依據戒律儀，闡明資糧的意義。
【English Translation】 English version I. Statement of the Topic. II. Explanation, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 3. Conclusion. III. Clarifying the Summary. IV. According to the inferior, intermediate, and superior roots of virtue, clarifying the differences in the aspects of practice, divided into four parts: 1. According to the inferior roots of virtue, clarifying the practice of preliminary actions. 2. According to the intermediate roots of virtue, clarifying the practice of preliminary actions. 3. According to the superior roots of virtue, clarifying the practice of preliminary actions. 4. Conclusion. V. Praising the number of those who fall into the lower realms. VI. According to the blessings of the various sages, clarifying the differences in the aspects of reception, divided into two parts: 1. Establishing the cause. 2. Manifesting the benefit of the result. IV. Clarifying those who enter, divided into four parts: 1. General question. 2. Answering and listing the names, divided into three parts, as stated in the treatise. 3. Referring to the previous text. 4. Specifically pointing out the different states of the twenty-three people, such as those in the 'warmth' (ūṣmagata) stage and the 'peak' (mūrdhan) stage. II. Clarifying the Summary, divided into four parts: 1. Concluding the nature of entering. 2. Concluding the establishment of entering. 3. Concluding the aspect of entering. 4. Concluding the people who enter. II. Extensive Explanation of the Initial Lineage Yoga Place, of which the third part extensively explains the Ground of Departure, divided into two parts: 1. Brief Explanation, divided into four parts: 1. Clarifying the arising of the question. 2. Answering with verses, divided into two parts: 1. Explanation, divided into three parts, as stated in the treatise. 2. Conclusion. 3. Brief Explanation. 4. Conclusion. 2. Extensive Explanation, divided into three parts. I. Clarifying the worldly path that leads to detachment, divided into three parts: 1. General question. 2. Extensive answer, divided into two parts: 1. According to the desire realm (kāmadhātu), clarifying the aspect of departure, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 2. According to the first dhyāna (prathama-dhyāna), using the analogy of the remaining higher grounds, clarifying the aspect of departure, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 3. Conclusion. II. Clarifying the supramundane path that leads to detachment, divided into three parts: 1. General question. 2. Extensive answer, divided into two parts: 1. According to the learners (śaikṣa), clarifying the aspect of departure, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 2. According to the non-learners (aśaikṣa), clarifying the aspect of departure, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 3. Conclusion. III. According to the accumulations of the two paths, clarifying the aspect of departure, divided into two parts: 1. Brief Explanation, divided into four parts: 1. General question. 2. Answering with verses, divided into fourteen parts, as stated in the treatise. 3. Brief Explanation, divided into fourteen parts, as stated in the treatise. 4. Conclusion. 2. Extensive Explanation, divided into fourteen parts. I. Clarifying self-perfection, divided into five parts, as previously stated. II. Clarifying the perfection of others, divided into five parts, as previously stated. III. Clarifying the desire for virtuous dharmas, referring to the text, as stated in the treatise. IV. According to the precepts and discipline (śīla-vinaya), clarifying the meaning of accumulation.
四。一總問。二頌略答分六如論。三廣釋分六。一明戒律儀廣略二義。二明十虧。三明十滿。四明六異門。五明三凈。六明十德。初文分二。一廣釋六種戒律儀。二明略義。
初文分三。一總標。二別釋分六 一明安住具戒分三。一問。二答分二。一明受相。二明墮相分二。一立因。二顯果。三結 二明善守別解律儀分二。一問。二答分二。一明正義。二答解脫義 三明軌則圓滿分三。一總問 二答分二。一略答分二。一明軌則處分三如論。二明軌則行分二如論。二廣解分三。一依威儀路明軌則圓滿分三。一問。二答分二。一依行威儀明軌則分二。一答不越世間。二答不違法律。二例餘三威儀明軌則。三結。二依所作事明軌則圓滿分三。一問。二答分二。一答所作事分三。一標。二釋分十如論。三例余作事。二答不違義分二。一明不違世間。二明不越法律。三結。三依諸善品加行明軌則圓滿分三。一問。二答分二。一答加行處分三。一標。二釋分九如論。三例余。二答不違義分二。一答不違世間。二答不違法律。三結。第三明總結 四明所行圓滿分六。一問。二略答。三徴問。四列非行處名。五明正義。六結 五明於諸小罪見大怖畏分三。一問。二答分二。一明小罪相分二。一依初二墮部明小罪相。二依第三部
【現代漢語翻譯】 現代漢語譯本 四。一總問。二頌略答分六如論。三廣釋分六。一明戒律儀廣略二義。二明十虧。三明十滿。四明六異門。五明三凈。六明十德。初文分二。一廣釋六種戒律儀。二明略義。
初文分三。一總標。二別釋分六：一明安住具戒分三。一問。二答分二。一明受相。二明墮相分二。一立因。二顯果。三結。二明善守別解律儀分二。一問。二答分二。一明正義。二答解脫義。三明軌則圓滿分三。一總問。二答分二。一略答分二。一明軌則處分三如論。二明軌則行分二如論。二廣解分三。一依威儀路明軌則圓滿分三。一問。二答分二。一依行威儀明軌則分二。一答不越世間。二答不違法律。二例餘三威儀明軌則。三結。二依所作事明軌則圓滿分三。一問。二答分二。一答所作事分三。一標。二釋分十如論。三例余作事。二答不違義分二。一明不違世間。二明不越法律。三結。三依諸善品加行明軌則圓滿分三。一問。二答分二。一答加行處分三。一標。二釋分九如論。三例余。二答不違義分二。一答不違世間。二答不違法律。三結。第三明總結。四明所行圓滿分六。一問。二略答。三徴問。四列非行處名。五明正義。六結。五明於諸小罪見大怖畏分三。一問。二答分二。一明小罪相分二。一依初二墮部明小罪相。二依第三部
【English Translation】 English version IV. 1. General Question. 2. Summary Answer in Verse, divided into six parts, as discussed in the treatise. 3. Extensive Explanation, divided into six parts: 1. Explaining the extensive and concise meanings of the precepts; 2. Explaining the ten deficiencies; 3. Explaining the ten fulfillments; 4. Explaining the six different entrances; 5. Explaining the three purities; 6. Explaining the ten virtues. The first section is divided into two parts: 1. Extensive explanation of the six kinds of precepts; 2. Explaining the concise meaning.
The first section is divided into three parts: 1. General introduction; 2. Detailed explanation, divided into six parts: 1. Explaining abiding in the precepts, divided into three parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining the aspect of receiving the precepts; 2. Explaining the aspect of transgression, divided into two parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 2. Explaining guarding the Pratimoksha (individual liberation) well, divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining the correct meaning; 2. Answering the meaning of liberation. 3. Explaining the perfection of conduct, divided into three parts: 1. General question; 2. Answer, divided into two parts: 1. Concise answer, divided into two parts: 1. Explaining the aspects of conduct, divided into three parts, as discussed in the treatise; 2. Explaining the practice of conduct, divided into two parts, as discussed in the treatise. 2. Extensive explanation, divided into three parts: 1. Explaining the perfection of conduct based on the path of deportment, divided into three parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining conduct based on the deportment of walking, divided into two parts: 1. Answering not transgressing the world; 2. Answering not violating the law. 2. Illustrating the perfection of conduct based on the remaining three deportments. 3. Conclusion. 2. Explaining the perfection of conduct based on actions, divided into three parts: 1. Question; 2. Answer, divided into two parts: 1. Answering the actions, divided into three parts: 1. Introduction; 2. Explanation, divided into ten parts, as discussed in the treatise; 3. Illustrating other actions. 2. Answering the meaning of non-violation, divided into two parts: 1. Explaining not violating the world; 2. Explaining not transgressing the law; 3. Conclusion. 3. Explaining the perfection of conduct based on the preliminary practices of various virtuous qualities, divided into three parts: 1. Question; 2. Answer, divided into two parts: 1. Answering the place of preliminary practice, divided into three parts: 1. Introduction; 2. Explanation, divided into nine parts, as discussed in the treatise; 3. Illustration of others. 2. Answering the meaning of non-violation, divided into two parts: 1. Answering not violating the world; 2. Answering not violating the law; 3. Conclusion. 3. Explaining the final conclusion. 4. Explaining the perfection of practice, divided into six parts: 1. Question; 2. Concise answer; 3. Questioning; 4. Listing the names of places of non-practice; 5. Explaining the correct meaning; 6. Conclusion. 5. Explaining seeing great fear in all minor offenses, divided into three parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining the aspects of minor offenses, divided into two parts: 1. Explaining the aspects of minor offenses based on the first two sections of transgression; 2. Based on the third section
已下明小罪相。二明見大怖畏分二。一問。二答分二。一立因分五。一依出世果。二依惡趣果。三依自悔。四依大師等。五依惡頌立因。二顯果分二。一依非愛顯果。二依可愛顯果。三結 六明受學學處分三。一總問。二廣答分四。一立受相。二顯聞處分二。一明略聞。二明廣聞分三。一依師明受學聞處。二依同梵行明聞處。三依長凈明聞處。三明學處義。四明護學相分三。一依善巧明學相。二依無善巧明學相分二。一立因分二。一依先誓。二依師曉立因。二顯果。三依世尊人等明學相。三結 第二總結。
第二明略攝義分五。第一辯戒律儀無失壞等三相。第二辯十種戒律儀虧損圓滿相。第三辨戒律儀根本等六種異門相。第四辯戒律儀三種清凈相。第五辯戒律儀十種勝功德相。
初文有二異門 第一異門依無壞失等三相明說六種戒律儀意趣分四。一總問。二略答。三列名。四別釋分二。一總問。二別答分三。一依無壞失相明安住具戒意趣分二。一標。二釋。二依自性明能善守護別解律儀意趣分二。一標。二釋。三依自性功德明軌則所行二種圓滿分二。一依他增上分四。一標經句。二釋。三徴。四答所以分二。一明勝利分二。一立因。二顯果。二明異過分二。一立無德。二顯有失。二依自增上自性功德明於
【現代漢語翻譯】 已下明小罪相（已經說明了細小的罪過）。二明見大怖畏分二（第二部分說明見到巨大恐懼，分為兩部分）。一問（第一部分是提問）。二答分二（第二部分是回答，分為兩部分）。一立因分五（第一部分確立原因，分為五部分）。一依出世果（第一部分依據出世的果報）。二依惡趣果（第二部分依據惡趣的果報）。三依自悔（第三部分依據自我懺悔）。四依大師等（第四部分依據大師等等）。五依惡頌立因（第五部分依據惡劣的偈頌確立原因）。二顯果分二（第二部分顯示果報，分為兩部分）。一依非愛顯果（第一部分依據不喜愛的果報來顯示）。二依可愛顯果（第二部分依據喜愛的果報來顯示）。三結（第三部分是總結）。六明受學學處分三（第六部分說明接受和學習學處，分為三部分）。一總問（第一部分是總的提問）。二廣答分四（第二部分是詳細的回答，分為四部分）。一立受相（第一部分確立接受的形式）。二顯聞處分二（第二部分顯示聽聞的地方，分為兩部分）。一明略聞（第一部分說明簡略的聽聞）。二明廣聞分三（第二部分說明廣泛的聽聞，分為三部分）。一依師明受學聞處（第一部分依據老師說明接受和學習的聽聞之處）。二依同梵行明聞處（第二部分依據同梵行者說明聽聞之處）。三依長凈明聞處（第三部分依據長凈法說明聽聞之處）。三明學處義（第三部分說明學處的意義）。四明護學相分三（第四部分說明守護學處的形式，分為三部分）。一依善巧明學相（第一部分依據善巧來說明學習的形式）。二依無善巧明學相分二（第二部分依據不善巧來說明學習的形式，分為兩部分）。一立因分二（第一部分確立原因，分為兩部分）。一依先誓（第一部分依據先前的誓言）。二依師曉立因（第二部分依據老師的教導確立原因）。二顯果（第二部分顯示果報）。三依世尊人等明學相（第三部分依據世尊等人說明學習的形式）。三結（第三部分是總結）。第二總結（第二部分是總結）。 第二明略攝義分五（第二部分說明簡略概括的意義，分為五部分）。第一辯戒律儀無失壞等三相（第一部分辨別戒律儀沒有失壞等三種相）。第二辯十種戒律儀虧損圓滿相（第二部分辨別十種戒律儀虧損和圓滿的相）。第三辨戒律儀根本等六種異門相（第三部分辨別戒律儀根本等六種不同的方面）。第四辯戒律儀三種清凈相（第四部分辨別戒律儀三種清凈的相）。第五辯戒律儀十種勝功德相（第五部分辨別戒律儀十種殊勝功德的相）。 初文有二異門（最初的文有二種不同的方面）。第一異門依無壞失等三相明說六種戒律儀意趣分四（第一種不同的方面，依據沒有壞失等三種相，來說明六種戒律儀的意趣，分為四部分）。一總問（第一部分是總的提問）。二略答（第二部分是簡略的回答）。三列名（第三部分是列出名稱）。四別釋分二（第四部分是分別解釋，分為兩部分）。一總問（第一部分是總的提問）。二別答分三（第二部分是分別回答，分為三部分）。一依無壞失相明安住具戒意趣分二（第一部分依據沒有壞失的相，來說明安住于具足戒律的意趣，分為兩部分）。一標（第一部分是標示）。二釋（第二部分是解釋）。二依自性明能善守護別解律儀意趣分二（第二部分依據自性，來說明能夠很好地守護別解律儀的意趣，分為兩部分）。一標（第一部分是標示）。二釋（第二部分是解釋）。三依自性功德明軌則所行二種圓滿分二（第三部分依據自性的功德，來說明軌則和所行兩種圓滿，分為兩部分）。一依他增上分四（第一部分依據他人的增上，分為四部分）。一標經句（第一部分是標示經文的句子）。二釋（第二部分是解釋）。三徴（第三部分是提問）。四答所以分二（第四部分是回答原因，分為兩部分）。一明勝利分二（第一部分說明勝利，分為兩部分）。一立因（第一部分確立原因）。二顯果（第二部分顯示果報）。二明異過分二（第二部分說明不同的過失，分為兩部分）。一立無德（第一部分確立沒有功德）。二顯有失（第二部分顯示有缺失）。二依自增上自性功德明於（第二部分依據自身的增上自性功德來說明）。
【English Translation】 Having explained the aspects of minor transgressions. Secondly, explaining the great fear, divided into two parts. First, a question. Second, an answer, divided into two parts. First, establishing the cause, divided into five parts. First, based on the result of transcending the world (exiting samsara). Second, based on the result of evil destinies. Third, based on self-repentance. Fourth, based on the great teachers, etc. Fifth, establishing the cause based on evil verses. Second, revealing the result, divided into two parts. First, revealing the result based on undesirable outcomes. Second, revealing the result based on desirable outcomes. Third, a conclusion. Sixth, explaining the acceptance and learning of the precepts, divided into three parts. First, a general question. Second, a detailed answer, divided into four parts. First, establishing the form of acceptance. Second, revealing the place of hearing, divided into two parts. First, explaining brief hearing. Second, explaining extensive hearing, divided into three parts. First, explaining the place of hearing for acceptance and learning based on the teacher. Second, explaining the place of hearing based on fellow practitioners. Third, explaining the place of hearing based on the 'long purification' (lengthy purification ritual). Third, explaining the meaning of the precepts. Fourth, explaining the aspects of protecting the precepts, divided into three parts. First, explaining the aspects of learning based on skillfulness. Second, explaining the aspects of learning based on lack of skillfulness, divided into two parts. First, establishing the cause, divided into two parts. First, based on prior vows. Second, establishing the cause based on the teacher's instruction. Second, revealing the result. Third, explaining the aspects of learning based on the World Honored One (Bhagavan) and others. Third, a conclusion. Second, a summary. Second, explaining the meaning of brief summary, divided into five parts. First, distinguishing the three aspects of the Vinaya (code of monastic discipline) not being corrupted, etc. Second, distinguishing the aspects of deficiency and perfection of the ten kinds of Vinaya. Third, distinguishing the six different aspects of the root of the Vinaya, etc. Fourth, distinguishing the three aspects of purity of the Vinaya. Fifth, distinguishing the ten aspects of superior merits of the Vinaya. The initial text has two different aspects. The first different aspect, based on the three aspects of no corruption, etc., explains the intention of the six kinds of Vinaya, divided into four parts. First, a general question. Second, a brief answer. Third, listing the names. Fourth, separate explanations, divided into two parts. First, a general question. Second, separate answers, divided into three parts. First, explaining the intention of abiding in possessing the precepts based on the aspect of no corruption, divided into two parts. First, a statement. Second, an explanation. Second, explaining the intention of being able to well protect the Pratimoksha (code of individual liberation) based on its nature, divided into two parts. First, a statement. Second, an explanation. Third, explaining the two kinds of perfection of conduct and practice based on the merit of its nature, divided into two parts. First, based on the increase from others, divided into four parts. First, stating the sentence from the sutra. Second, an explanation. Third, a question. Fourth, answering the reason, divided into two parts. First, explaining the benefits, divided into two parts. First, establishing the cause. Second, revealing the result. Second, explaining the different faults, divided into two parts. First, establishing the lack of merit. Second, revealing the presence of loss. Second, explaining based on the merit of one's own increase and nature.
諸小罪見大怖畏及受學處分四。一標經句。二釋。三徴。四答所以分三。一明無二律儀失分二。一立墮惡趣失。二明不證涅槃失。二明有二律儀德分二。一明生善趣德。二明證涅槃德。三結 第二異門依受持戒性等三法明立六種戒律儀意趣分三。一總標。二列名。三別釋分三。一依受持戒性明安住具戒意趣分二。一標經句。二釋經文。二依出離戒明能善守護別解律儀意趣分四。一標經句。二釋經文。三徴。四答所以分三。一立因分三如論。二顯果。三結。三依修習戒性明軌則等四法意趣分四。一標經句。二釋經文。三徴。四答所以分三。一立因。二顯果。三結。
第二辯十種戒律儀虧損等相分二。一明虧損。二明圓滿。初文分六。一總標。二徴問。三列名分十如論。四別釋分十 一明初惡戒分三。一問。二答分二。一依因立過分五。謂前五種。二依果顯過分五。謂后五種。三結 二明太極沉下分三。一問。二答分二。一依無羞恥明沉下。二依慢緩明沉下。三結 三明太極浮散分三。一問。二答分三。一依非處惡作。二依輕蔑。三依惱害明浮散。三結 四明放逸懈怠所攝分三。一問。二答分二。一答放逸所攝分二。一明正義分五。一依過去。二依未來。三依現在。四依非先猛利。五依無護明放逸。二總結分五如論
【現代漢語翻譯】 現代漢語譯本： 諸小罪見大怖畏及受學處分四：一、標經句；二、釋；三、徴（提問）；四、答。所以分三：一、明無二律儀失分二：一、立墮惡趣失；二、明不證涅槃失。二、明有二律儀德分二：一、明生善趣德；二、明證涅槃德。三、結。第二異門依受持戒性等三法明立六種戒律儀意趣分三：一、總標；二、列名；三、別釋分三：一、依受持戒性明安住具戒意趣分二：一、標經句；二、釋經文。二、依出離戒明能善守護別解律儀意趣分四：一、標經句；二、釋經文；三、徴；四、答。所以分三：一、立因分三如論；二、顯果；三、結。三、依修習戒性明軌則等四法意趣分四：一、標經句；二、釋經文；三、徴；四、答。所以分三：一、立因；二、顯果；三、結。
第二辯十種戒律儀虧損等相分二：一、明虧損；二、明圓滿。初文分六：一、總標；二、徴問；三、列名分十如論；四、別釋分十：一、明初惡戒分三：一、問；二、答分二：一、依因立過分五，謂前五種；二、依果顯過分五，謂后五種。三、結。二、明太極沉下分三：一、問；二、答分二：一、依無羞恥明沉下；二、依慢緩明沉下。三、結。三、明太極浮散分三：一、問；二、答分三：一、依非處惡作；二、依輕蔑；三、依惱害明浮散。三、結。四、明放逸懈怠所攝分三：一、問；二、答分二：一、答放逸所攝分二：一、明正義分五：一、依過去；二、依未來；三、依現在；四、依非先猛利；五、依無護明放逸。二、總結分五如論。
【English Translation】 English version: Seeing great fear in minor offenses and the fourfold division of receiving and learning precepts: 1. Stating the sutra passage; 2. Explanation; 3. Questioning; 4. Answering. Therefore, dividing into three: 1. Explaining the loss of not having two types of discipline, divided into two: 1. Establishing the loss of falling into evil destinies; 2. Explaining the loss of not attaining Nirvana. 2. Explaining the virtues of having two types of discipline, divided into two: 1. Explaining the virtue of being born in good destinies; 2. Explaining the virtue of attaining Nirvana. 3. Conclusion. The second different approach explains the intention of establishing six types of disciplinary ethics based on three dharmas such as the nature of upholding precepts, divided into three: 1. General statement; 2. Listing the names; 3. Separate explanations, divided into three: 1. Explaining the intention of dwelling in complete precepts based on the nature of upholding precepts, divided into two: 1. Stating the sutra passage; 2. Explaining the sutra text. 2. Explaining the intention of being able to well guard the Pratimoksha (individual liberation) precepts based on the precepts of renunciation, divided into four: 1. Stating the sutra passage; 2. Explaining the sutra text; 3. Questioning; 4. Answering. Therefore, dividing into three: 1. Establishing the cause, divided into three as in the treatise; 2. Revealing the result; 3. Conclusion. 3. Explaining the intention of the four dharmas such as rules based on the nature of cultivating precepts, divided into four: 1. Stating the sutra passage; 2. Explaining the sutra text; 3. Questioning; 4. Answering. Therefore, dividing into three: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion.
The second discusses the aspects of deficiency and completeness of the ten types of disciplinary ethics, divided into two: 1. Explaining deficiency; 2. Explaining completeness. The initial text is divided into six: 1. General statement; 2. Questioning; 3. Listing the names, divided into ten as in the treatise; 4. Separate explanations, divided into ten: 1. Explaining the initial evil precept, divided into three: 1. Question; 2. Answer, divided into two: 1. Establishing the fault based on the cause, referring to the first five types; 2. Revealing the fault based on the result, referring to the last five types. 3. Conclusion. 2. Explaining extreme sinking, divided into three: 1. Question; 2. Answer, divided into two: 1. Explaining sinking based on shamelessness; 2. Explaining sinking based on arrogance and slowness. 3. Conclusion. 3. Explaining extreme scattering, divided into three: 1. Question; 2. Answer, divided into three: 1. Explaining scattering based on inappropriate remorse; 2. Explaining scattering based on contempt; 3. Explaining scattering based on harming. 3. Conclusion. 4. Explaining what is encompassed by negligence and laziness, divided into three: 1. Question; 2. Answer, divided into two: 1. Answering what is encompassed by negligence, divided into two: 1. Explaining the correct meaning, divided into five: 1. Based on the past; 2. Based on the future; 3. Based on the present; 4. Based on not being initially vigorous; 5. Based on having no protection, explaining negligence. 2. Summarizing, divided into five as in the treatise.
。二答懈怠所攝分二。一立因分五如論。二顯果。三結 五明起邪愿分三。一問。二答分二。一依生天明邪愿分二。一立因。二顯果。二依利養等明邪愿分二。一立因。二顯果 三結 六明軌則虧損所攝分三。一問。二答分三。一立因分三如論。二顯果分二如論。三結 七明凈命虧損所攝分三。一問。二答分三。一立因分三如論。二顯果分五。一依矯詐。二依邪妄語。三依現相。四依研逼。五依以利求利明虧損。三明邪命義。三結 八明墮在二邊分三。一問。二答分二。一明樂邊分三。一立因。二顯果。三結。二明苦邊分三。一標。二釋分十如論。三結。三結 九明不能出離分三。一問。二答分二。一立邪因。二顯無異。三結 十明所受失壞分三。一問。二答分二。一立因。二顯果分三。一答正義。三引喻。三法合。三結 第五明總結 第六答難分二。一標經句。二釋經意分二。一標。二釋分二。一明艱離相。二明虧相 第二明戒圓滿相如論。
第三辯戒律儀根本等六種異門相分二 一引經略標分二。一依根本等二依安住等明異門。初文六。一依根本明戒異門分二。一標二引經。二依莊嚴具明戒異門分二。一標。二引經。三依涂香明戒異門分二。一標。二引經。四依薰香明戒異門分二。一標。二引經。五依妙行
【現代漢語翻譯】 二、回答懈怠所攝部分為二：一、建立原因，分五點，如論述。二、顯示結果。三、總結。 五、闡明生起邪愿，分為三部分：一、提問。二、回答，分為兩部分：一、依據生天闡明邪愿，分為兩部分：一、建立原因。二、顯示結果。二、依據利養等闡明邪愿，分為兩部分：一、建立原因。二、顯示結果。三、總結。 六、闡明軌則虧損所攝部分為三：一、提問。二、回答，分為三部分：一、建立原因，分三點，如論述。二、顯示結果，分兩點，如論述。三、總結。 七、闡明凈命虧損所攝部分為三：一、提問。二、回答，分為三部分：一、建立原因，分三點，如論述。二、顯示結果，分五點：一、依據矯詐。二、依據邪妄語。三、依據現相。四、依據研逼。五、依據以利求利闡明虧損。三、闡明邪命的意義。三、總結。 八、闡明墮在二邊，分為三部分：一、提問。二、回答，分為兩部分：一、闡明樂邊，分為三部分：一、建立原因。二、顯示結果。三、總結。二、闡明苦邊，分為三部分：一、標示。二、解釋，分十點，如論述。三、總結。三、總結。 九、闡明不能出離，分為三部分：一、提問。二、回答，分為兩部分：一、建立邪因。二、顯示沒有差異。三、總結。 十、闡明所受失壞，分為三部分：一、提問。二、回答，分為兩部分：一、建立原因。二、顯示結果，分三點：一、回答正義。三、引用比喻。三、法理結合。三、總結。 第五，闡明總結。 第六，回答難題，分為兩部分：一、標示經句。二、解釋經意，分為兩部分：一、標示。二、解釋，分為兩部分：一、闡明難以脫離的相狀。二、闡明虧損的相狀。 第二，闡明戒律圓滿的相狀，如論述。 第三，辨析戒律儀根本等六種異門相，分為兩部分：一、引用經文略作標示，分為兩部分：一、依據根本等。二、依據安住等闡明異門。初文六：一、依據根本闡明戒的異門，分為兩部分：一、標示。二、引用經文。二、依據莊嚴具闡明戒的異門，分為兩部分：一、標示。二、引用經文。三、依據涂香闡明戒的異門，分為兩部分：一、標示。二、引用經文。四、依據薰香闡明戒的異門，分為兩部分：一、標示。二、引用經文。五、依據妙行
【English Translation】 Two, the section on answering what is encompassed by sloth is divided into two: One, establishing the cause, in five points, as discussed in the treatise. Two, revealing the result. Three, conclusion. Five, elucidating the arising of wrong aspirations, divided into three parts: One, questioning. Two, answering, divided into two parts: One, elucidating wrong aspirations based on being born in the heavens, divided into two parts: One, establishing the cause. Two, revealing the result. Two, elucidating wrong aspirations based on gain and offerings, divided into two parts: One, establishing the cause. Two, revealing the result. Three, conclusion. Six, elucidating what is encompassed by the impairment of rules, divided into three parts: One, questioning. Two, answering, divided into three parts: One, establishing the cause, in three points, as discussed in the treatise. Two, revealing the result, in two points, as discussed in the treatise. Three, conclusion. Seven, elucidating what is encompassed by the impairment of pure livelihood, divided into three parts: One, questioning. Two, answering, divided into three parts: One, establishing the cause, in three points, as discussed in the treatise. Two, revealing the result, in five points: One, based on deception. Two, based on false and deceptive speech. Three, based on appearances. Four, based on coercion. Five, elucidating impairment based on seeking gain with gain. Three, elucidating the meaning of wrong livelihood. Three, conclusion. Eight, elucidating falling into the two extremes, divided into three parts: One, questioning. Two, answering, divided into two parts: One, elucidating the extreme of pleasure, divided into three parts: One, establishing the cause. Two, revealing the result. Three, conclusion. Two, elucidating the extreme of suffering, divided into three parts: One, indication. Two, explanation, in ten points, as discussed in the treatise. Three, conclusion. Three, conclusion. Nine, elucidating the inability to escape, divided into three parts: One, questioning. Two, answering, divided into two parts: One, establishing the wrong cause. Two, revealing no difference. Three, conclusion. Ten, elucidating the loss of what is received, divided into three parts: One, questioning. Two, answering, divided into two parts: One, establishing the cause. Two, revealing the result, in three points: One, answering the correct meaning. Three, citing metaphors. Three, combining the Dharma. Three, conclusion. Fifth, elucidating the summary. Sixth, answering difficult questions, divided into two parts: One, indicating the sutra verses. Two, explaining the meaning of the sutra, divided into two parts: One, indication. Two, explanation, divided into two parts: One, elucidating the aspect of being difficult to escape. Two, elucidating the aspect of impairment. Second, elucidating the aspect of the perfection of precepts, as discussed in the treatise. Third, distinguishing the six different aspects of the root of ethical discipline, divided into two parts: One, briefly indicating by citing sutras, divided into two parts: One, based on the root, etc. Two, elucidating different aspects based on abiding, etc. The initial text has six parts: One, elucidating the different aspects of precepts based on the root, divided into two parts: One, indication. Two, citing sutras. Two, elucidating the different aspects of precepts based on ornaments, divided into two parts: One, indication. Two, citing sutras. Three, elucidating the different aspects of precepts based on scented paste, divided into two parts: One, indication. Two, citing sutras. Four, elucidating the different aspects of precepts based on incense, divided into two parts: One, indication. Two, citing sutras. Five, based on wonderful conduct
明戒異門分二。一標。二引經。六依律儀明戒異門分二。一標。二引經。二依安住等明異門義 第二廣解諸經意趣明戒異門分六。一依根本明戒異義分二。一問。二答分三。一答正義分三。一標。二釋。三結。二引喻。三法合。二依莊嚴具明戒異義分三。一問。二答分二。一答世莊嚴具分二。一立德。二顯過分二。一依年少。二依病等明失。二答戒莊嚴具。三結。三依涂香明戒異義分三。一問。二答分二。一答正義。二引喻。三結。四依薰香明戒異義分三。一問。二答分二。一答正義。二引喻。三結。五依妙行明戒異義分三。一問。二答分二。一立因。二顯果分二。一依增上生顯果。二依決定勝顯果。三結。六依律儀明戒異義分三。一問 二答分二。一立因。二顯果分二。一依現行顯果。二依種子顯果。三結。
第四辯戒律儀三種清凈相分五。一總標。二徴問。三列名分三如論。四別釋分二。一總問。二總答分三 一明觀察身業及清凈分二。一明觀察分二。一標。二釋分二。一觀因分二。一觀不善因。二觀善因。二觀果分二。一觀不善果。二觀善果。二明清凈分三。一凈過去身業不善。二修過去身之善業。三結 二例余語業 三明觀察意業及清凈分二。一明觀察分二。一觀因。二觀果。二明清凈分三。一明正義
【現代漢語翻譯】 現代漢語譯本：明戒異門分二：一、標；二、引經。六、依律儀明戒異門分二：一、標；二、引經。二、依安住等明異門義。 第二、廣解諸經意趣明戒異門分六：一、依根本明戒異義分二：一、問；二、答分三：一、答正義分三：一、標；二、釋；三、結。二、引喻。三、法合。二、依莊嚴具明戒異義分三：一、問；二、答分二：一、答世莊嚴具分二：一、立德；二、顯過分二：一、依年少；二、依病等明失。二、答戒莊嚴具。三、結。三、依涂香明戒異義分三：一、問；二、答分二：一、答正義；二、引喻。三、結。四、依薰香明戒異義分三：一、問；二、答分二：一、答正義；二、引喻。三、結。五、依妙行明戒異義分三：一、問；二、答分二：一、立因；二、顯果分二：一、依增上生顯果；二、依決定勝顯果。三、結。六、依律儀明戒異義分三：一、問；二、答分二：一、立因；二、顯果分二：一、依現行顯果；二、依種子顯果。三、結。 第四、辯戒律儀三種清凈相分五：一、總標；二、徴問；三、列名分三如論；四、別釋分二：一、總問；二、總答分三：一、明觀察身業及清凈分二：一、明觀察分二：一、標；二、釋分二：一、觀因分二：一、觀不善因；二、觀善因。二、觀果分二：一、觀不善果；二、觀善果。二、明清凈分三：一、凈過去身業不善；二、修過去身之善業；三、結。二、例余語業。三、明觀察意業及清凈分二：一、明觀察分二：一、觀因；二、觀果。二、明清凈分三：一、明正義。
【English Translation】 English version: The division of different aspects of precepts is twofold: 1. Statement; 2. Citation of scriptures. The sixth, explaining the different aspects of precepts based on the Prātimokṣa (律儀, monastic rules) is twofold: 1. Statement; 2. Citation of scriptures. Second, explaining the meaning of different aspects based on abiding, etc. Second, broadly explaining the intended meanings of various scriptures to clarify the different aspects of precepts is divided into six parts: 1. Explaining the different meanings of precepts based on the root is twofold: 1. Question; 2. Answer, divided into three: 1. Answering the correct meaning, divided into three: 1. Statement; 2. Explanation; 3. Conclusion. 2. Drawing analogies. 3. Combining the Dharma. 2. Explaining the different meanings of precepts based on ornaments is divided into three: 1. Question; 2. Answer, divided into two: 1. Answering worldly ornaments, divided into two: 1. Establishing virtues; 2. Revealing faults, divided into two: 1. Based on youth; 2. Based on illness, etc., to clarify loss. 2. Answering precepts as ornaments. 3. Conclusion. 3. Explaining the different meanings of precepts based on scented paste is divided into three: 1. Question; 2. Answer, divided into two: 1. Answering the correct meaning; 2. Drawing analogies. 3. Conclusion. 4. Explaining the different meanings of precepts based on incense is divided into three: 1. Question; 2. Answer, divided into two: 1. Answering the correct meaning; 2. Drawing analogies. 3. Conclusion. 5. Explaining the different meanings of precepts based on excellent conduct is divided into three: 1. Question; 2. Answer, divided into two: 1. Establishing causes; 2. Revealing results, divided into two: 1. Revealing results based on higher rebirth; 2. Revealing results based on definite victory. 3. Conclusion. 6. Explaining the different meanings of precepts based on the Prātimokṣa (律儀, monastic rules) is divided into three: 1. Question; 2. Answer, divided into two: 1. Establishing causes; 2. Revealing results, divided into two: 1. Revealing results based on present actions; 2. Revealing results based on seeds. 3. Conclusion. Fourth, distinguishing the three aspects of purity of the Prātimokṣa (戒律儀, precepts and monastic rules) is divided into five parts: 1. General statement; 2. Inquiry; 3. Listing the names, divided into three as in the treatise; 4. Separate explanations, divided into two: 1. General question; 2. General answer, divided into three: 1. Explaining the observation of bodily actions and purity, divided into two: 1. Explaining the observation, divided into two: 1. Statement; 2. Explanation, divided into two: 1. Observing causes, divided into two: 1. Observing unwholesome causes; 2. Observing wholesome causes. 2. Observing results, divided into two: 1. Observing unwholesome results; 2. Observing wholesome results. 2. Explaining purity, divided into three: 1. Purifying past unwholesome bodily actions; 2. Cultivating past wholesome bodily actions; 3. Conclusion. 2. Analogizing with other verbal actions. 3. Explaining the observation of mental actions and purity, divided into two: 1. Explaining the observation, divided into two: 1. Observing causes; 2. Observing results. 2. Explaining purity, divided into three: 1. Explaining the correct meaning.
分三。一凈不善業。二修善業。三結。二徴。三答所以分三。一依觀察。二依清凈。三依安住明所以 第五引經分三。一立引詞。二列經句。三釋經意趣分二。一釋觀察義。二解清凈義分三。一凈不善三業。二修善三業。三結。
第五辯戒律儀十種勝功德相分三。一總標。二徴問。三廣釋分十 一無悔等十法明戒勝德分二。一明正義分三。一立因分十如論。二顯果。三明戒功。二結 二依臨終正念明戒勝德分二。一明正義分二。一標。二釋分三。一立因。二顯果。三明戒功。二結 三依善譽明戒勝德分二。一明正義。二結 四依寢寤安樂明戒勝德分二。一明正義分二。一立因。二顯果。二結 五依守護明戒勝德分二。一明正義分二。一立因。二顯果。二結 六依無怖畏明戒勝德分二。一明正義分二。一立因。二顯果。二結 七依怨護明戒勝德分二。一明正義分二。一立因。二顯果。二結 八依非人保護明戒勝德分二。一明正義分二。一立果。二顯因。二結 九依受施明戒勝德分二。一明正義分二。一立果分二。一標。二釋。二顯因。二結 十依增上生及決定勝明戒勝德分三。一總標。二別釋分二。一依世間增上生明戒德分三。一依欲界明戒德分二。一依人。二依天明勝利。二依色界明勝利分二。一立果。二顯果
【現代漢語翻譯】 現代漢語譯本 分為三部分：一、清凈不善業；二、修習善業；三、總結。分為兩部分：一、提問；二、回答。之所以分為三部分：一、依據觀察；二、依據清凈；三、依據安住，闡明原因。 第五部分，引用經文，分為三部分：一、設立引言；二、列出經文語句；三、解釋經文意趣。分為兩部分：一、解釋觀察的意義；二、解釋清凈的意義。分為三部分：一、清凈不善的三業（身、口、意）；二、修習善的三業；三、總結。 第五部分，辨析戒律儀的十種殊勝功德相，分為三部分：一、總標；二、提問；三、廣釋，分為十部分：一、無悔等十法，闡明戒的殊勝功德。分為兩部分：一、闡明正義，分為三部分：一、設立原因，分為十個方面，如論中所述；二、顯示結果；三、闡明戒的功德。二、總結。二、依據臨終正念，闡明戒的殊勝功德，分為兩部分：一、闡明正義，分為兩部分：一、標示；二、解釋，分為三部分：一、設立原因；二、顯示結果；三、闡明戒的功德。二、總結。三、依據善譽，闡明戒的殊勝功德，分為兩部分：一、闡明正義；二、總結。四、依據睡眠安樂，闡明戒的殊勝功德，分為兩部分：一、闡明正義，分為兩部分：一、設立原因；二、顯示結果。二、總結。五、依據守護，闡明戒的殊勝功德，分為兩部分：一、闡明正義，分為兩部分：一、設立原因；二、顯示結果。二、總結。六、依據無怖畏，闡明戒的殊勝功德，分為兩部分：一、闡明正義，分為兩部分：一、設立原因；二、顯示結果。二、總結。七、依據怨敵守護，闡明戒的殊勝功德，分為兩部分：一、闡明正義，分為兩部分：一、設立原因；二、顯示結果。二、總結。八、依據非人保護，闡明戒的殊勝功德，分為兩部分：一、闡明正義，分為兩部分：一、設立結果；二、顯示原因。二、總結。九、依據接受佈施，闡明戒的殊勝功德，分為兩部分：一、闡明正義，分為兩部分：一、設立結果，分為兩部分：一、標示；二、解釋。二、顯示原因。二、總結。十、依據增上生及決定勝，闡明戒的殊勝功德，分為三部分：一、總標；二、分別解釋，分為兩部分：一、依據世間增上生，闡明戒的功德，分為三部分：一、依據欲界，闡明戒的功德，分為兩部分：一、依據人；二、依據天，闡明勝利。二、依據**，闡明勝利，分為兩部分：一、設立結果；二、顯示結果。
【English Translation】 English version Divided into three parts: 1. Purifying unwholesome karma; 2. Cultivating wholesome karma; 3. Conclusion. Divided into two parts: 1. Question; 2. Answer. The reason for dividing into three parts: 1. Based on observation; 2. Based on purification; 3. Based on abiding, clarifying the reason. Fifth part, citing scriptures, divided into three parts: 1. Establishing an introduction; 2. Listing scriptural sentences; 3. Explaining the meaning of the scriptures. Divided into two parts: 1. Explaining the meaning of observation; 2. Explaining the meaning of purification. Divided into three parts: 1. Purifying the three unwholesome karmas (body, speech, and mind); 2. Cultivating the three wholesome karmas; 3. Conclusion. Fifth part, distinguishing the ten excellent meritorious aspects of the precepts, divided into three parts: 1. General indication; 2. Question; 3. Extensive explanation, divided into ten parts: 1. No regret, etc., ten dharmas, clarifying the excellent merit of the precepts. Divided into two parts: 1. Clarifying the correct meaning, divided into three parts: 1. Establishing the cause, divided into ten aspects, as described in the treatise; 2. Showing the result; 3. Clarifying the merit of the precepts. 2. Conclusion. 2. Based on right mindfulness at the time of death, clarifying the excellent merit of the precepts, divided into two parts: 1. Clarifying the correct meaning, divided into two parts: 1. Indication; 2. Explanation, divided into three parts: 1. Establishing the cause; 2. Showing the result; 3. Clarifying the merit of the precepts. 2. Conclusion. 3. Based on good reputation, clarifying the excellent merit of the precepts, divided into two parts: 1. Clarifying the correct meaning; 2. Conclusion. 4. Based on peaceful sleep, clarifying the excellent merit of the precepts, divided into two parts: 1. Clarifying the correct meaning, divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Conclusion. 5. Based on protection, clarifying the excellent merit of the precepts, divided into two parts: 1. Clarifying the correct meaning, divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Conclusion. 6. Based on no fear, clarifying the excellent merit of the precepts, divided into two parts: 1. Clarifying the correct meaning, divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Conclusion. 7. Based on enemy protection, clarifying the excellent merit of the precepts, divided into two parts: 1. Clarifying the correct meaning, divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Conclusion. 8. Based on protection by non-humans, clarifying the excellent merit of the precepts, divided into two parts: 1. Clarifying the correct meaning, divided into two parts: 1. Establishing the result; 2. Showing the cause. 2. Conclusion. 9. Based on receiving offerings, clarifying the excellent merit of the precepts, divided into two parts: 1. Clarifying the correct meaning, divided into two parts: 1. Establishing the result, divided into two parts: 1. Indication; 2. Explanation. 2. Showing the cause. 2. Conclusion. 10. Based on higher rebirth and definite victory, clarifying the excellent merit of the precepts, divided into three parts: 1. General indication; 2. Separate explanation, divided into two parts: 1. Based on higher rebirth in the world, clarifying the merit of the precepts, divided into three parts: 1. Based on the desire realm (Kāmadhātu), clarifying the merit of the precepts, divided into two parts: 1. Based on humans; 2. Based on gods, clarifying the victory. 2. Based on **, clarifying the victory, divided into two parts: 1. Establishing the result; 2. Showing the result.
。三依無色界明勝利分二。一立果。二顯因。二依出世間明勝利分二。一立果。二顯因。三結。
第四明總結及勸修行分二。一明總結分六如論。二明勸修。
十四中第五依根律儀明資糧義分二。一廣分別。二明略義。
初文分四。一總問。二略答分五如論。三廣解分五 一明密護根門分三。一問。二答分二。一立因。二顯果。三結 二明防守正念分三。一問。二答分二。一立因分二。一依護根。二依三慧立因。二顯果分二。一依無忘等二法。二依三慧顯果。三結 三明常委正念分二。一問。二答分四。一略答。二別釋分二。一明恒常所作。二明委細所作。三明二念之用分二。一立因分二。一依恒常所作立因。二依委細所作立因。二顯果。四結 四明念防護意分三。一問。二答分三。一依眼識明防護處分二。一明不了失。二明瞭德。二例余諸識。二明防護功用分二。一標。二釋分二。一明不了失。二明瞭德。三結 五明行平等位分三。一總問。二略答分三。一標。二釋分二。一立因。二顯果。三結。三廣釋分五 第一依非理分別煩惱意明善防護分三。一問。二答分二。一明久修相分三。一立因。二顯果。三明失。二明初業行分二。一立因。二顯果。三結 第二依二相明行平等分五。一問。二略答。
【現代漢語翻譯】 現代漢語譯本：三、依靠無明戰勝的分類有二：一、確立結果。二、闡明原因。二、依靠出世間明戰勝的分類有二：一、確立結果。二、闡明原因。三、總結。
第四、闡明總結以及勸勉修行，分為二：一、闡明總結，分為六個方面，如論中所述。二、闡明勸勉修行。
十四中第五、依靠根律儀闡明資糧的意義，分為二：一、廣泛分別。二、闡明簡略的意義。
初文分為四：一、總的提問。二、簡略的回答，分為五個方面，如論中所述。三、廣泛的解釋，分為五個方面：一、闡明秘密守護根門，分為三：一、提問。二、回答，分為二：一、確立原因。二、顯示結果。三、總結。二、闡明防守正念，分為三：一、提問。二、回答，分為二：一、確立原因，分為二：一、依靠守護根。二、依靠三慧確立原因。二、顯示結果，分為二：一、依靠不忘等二法。二、依靠三慧顯示結果。三、總結。三、闡明常常委任正念，分為二：一、提問。二、回答，分為四：一、簡略回答。二、分別解釋，分為二：一、闡明恒常所作。二、闡明委細所作。三、闡明二唸的功用，分為二：一、確立原因，分為二：一、依靠恒常所作確立原因。二、依靠委細所作確立原因。二、顯示結果。四、總結。四、闡明念防護意，分為三：一、提問。二、回答，分為三：一、依靠眼識闡明防護之處，分為二：一、闡明不了的過失。二、闡明了知的功德。二、類比其餘諸識。二、闡明防護的功用，分為二：一、標示。二、解釋，分為二：一、闡明不了的過失。二、闡明了知的功德。三、總結。五、闡明行平等位，分為三：一、總的提問。二、簡略的回答，分為三：一、標示。二、解釋，分為二：一、確立原因。二、顯示結果。三、總結。三、廣泛解釋，分為五：一、依靠非理分別煩惱意闡明善的防護，分為三：一、提問。二、回答，分為二：一、闡明久修的相，分為三：一、確立原因。二、顯示結果。三、闡明過失。二、闡明初業行，分為二：一、確立原因。二、顯示結果。三、總結。二、依靠二相闡明行平等，分為五：一、提問。二、簡略回答。
【English Translation】 English version: Three, the division of relying on the victory over ignorance is twofold: one, establishing the result; two, elucidating the cause. Two, the division of relying on the victory over transmundane clarity is twofold: one, establishing the result; two, elucidating the cause. Three, conclusion.
Fourth, elucidating the summary and encouraging practice, divided into two: one, elucidating the summary, divided into six aspects, as stated in the treatise; two, elucidating the encouragement to practice.
Fifth of the fourteen, relying on the discipline of the senses to elucidate the meaning of provisions, divided into two: one, extensive differentiation; two, elucidating the concise meaning.
The initial text is divided into four: one, general question; two, brief answer, divided into five aspects, as stated in the treatise; three, extensive explanation, divided into five aspects: one, elucidating the secret guarding of the sense doors, divided into three: one, question; two, answer, divided into two: one, establishing the cause; two, revealing the result; three, conclusion. Two, elucidating the guarding of right mindfulness, divided into three: one, question; two, answer, divided into two: one, establishing the cause, divided into two: one, relying on guarding the senses; two, relying on the three wisdoms to establish the cause; two, revealing the result, divided into two: one, relying on the two dharmas of non-forgetfulness, etc.; two, relying on the three wisdoms to reveal the result; three, conclusion. Three, elucidating the constant entrustment of right mindfulness, divided into two: one, question; two, answer, divided into four: one, brief answer; two, separate explanation, divided into two: one, elucidating constant actions; two, elucidating detailed actions; three, elucidating the function of the two mindfulnesses, divided into two: one, establishing the cause, divided into two: one, relying on constant actions to establish the cause; two, relying on detailed actions to establish the cause; two, revealing the result; four, conclusion. Four, elucidating mindfulness protecting the mind, divided into three: one, question; two, answer, divided into three: one, relying on eye consciousness to elucidate the place of protection, divided into two: one, elucidating the fault of non-understanding; two, elucidating the merit of understanding; two, analogy with the other consciousnesses; two, elucidating the function of protection, divided into two: one, indication; two, explanation, divided into two: one, elucidating the fault of non-understanding; two, elucidating the merit of understanding; three, conclusion. Five, elucidating the state of equality in practice, divided into three: one, general question; two, brief answer, divided into three: one, indication; two, explanation, divided into two: one, establishing the cause; two, revealing the result; three, conclusion. Three, extensive explanation, divided into five: one, relying on the mind of irrational discrimination and afflictions to elucidate good protection, divided into three: one, question; two, answer, divided into two: one, elucidating the characteristics of prolonged practice, divided into three: one, establishing the cause; two, revealing the result; three, elucidating the fault; two, elucidating the practice of the beginner, divided into two: one, establishing the cause; two, revealing the result; three, conclusion. Two, relying on the two characteristics to elucidate equality in practice, divided into five: one, question; two, brief answer.
三徴問。四重答分二。一依眼根明根律儀。二依余根明根律儀。五結 第三依二相好法明根律儀分有三異門 初門分二。一依不取六境好相明根律儀分二。一總問。二別釋分二。一依眼識所行境明不取相分二。一明取相。二明不取相。二例余識所行境明取相不取相。二依不取隨好明根律儀分二 一問。二答分二。一標。二別釋分二。一依眼識所行境明取隨好分二。一明取隨好分二。一明正義。二結。二明不取隨好分二。一明正義。二結。二例余諸識所行之境明不取隨好 第二異門依現識明取相及隨好分二。一總標。二別釋分二。一依眼識境明取相好分二。一明取相分三。一立因。二顯果。三結。二明取隨好分三。一立因。二顯果。三結。二例余識境明取不取相隨好 第三異門依惡不善法生不生明取相隨好分四。一明心流因緣分二。一立因。二顯果。二明心不流因緣分二。一立因。二顯果。三明取相隨好過失分二。一立因。二顯果。四明遠離功德 第四明惡不善法相分三。一問。二答分二。一依貪慾因果明不善法分二。一明因不善。二明果不善。二依瞋癡因果明不善法分二。一因不善。二果不善。三結 第五明心流相分二。一問。二答分五。一明心流相分三。一立因。二顯果。三結。二明心不流相分二。一立所治。二顯
【現代漢語翻譯】 三徴問（三種提問）。四重答分二（四重回答分為兩部分）：一、依眼根明根律儀（根據眼根闡明根律儀）；二、依余根明根律儀（根據其他根闡明根律儀）。五、結（總結）。 第三、依二相好法明根律儀分有三異門（根據兩種相好法闡明根律儀，分為三個不同的方面）：初門分二（第一個方面分為兩部分）：一、依不取六境好相明根律儀（根據不執取六境美好之相闡明根律儀）；分二（分為兩部分）：一、總問（總的提問）；二、別釋（分別解釋）；分二（分為兩部分）：一、依眼識所行境明不取相（根據眼識所行之境闡明不執取相）；分二（分為兩部分）：一、明取相（闡明執取相）；二、明不取相（闡明不執取相）。二、例余識所行境明取相不取相（以其他識所行之境為例，闡明執取相與不執取相）。二、依不取隨好明根律儀（根據不執取隨好闡明根律儀）；分二（分為兩部分）：一、問（提問）；二、答（回答）；分二（分為兩部分）：一、標（標明）；二、別釋（分別解釋）；分二（分為兩部分）：一、依眼識所行境明取隨好（根據眼識所行之境闡明執取隨好）；分二（分為兩部分）：一、明取隨好（闡明執取隨好）；分二（分為兩部分）：一、明正義（闡明正義）；二、結（總結）。二、明不取隨好（闡明不執取隨好）；分二（分為兩部分）：一、明正義（闡明正義）；二、結（總結）。二、例余諸識所行之境明不取隨好（以其他諸識所行之境為例，闡明不執取隨好）。 第二異門依現識明取相及隨好（第二個方面，根據現識闡明執取相和隨好）；分二（分為兩部分）：一、總標（總的標明）；二、別釋（分別解釋）；分二（分為兩部分）：一、依眼識境明取相好（根據眼識之境闡明執取相好）；分二（分為兩部分）：一、明取相（闡明執取相）；分三（分為三部分）：一、立因（建立原因）；二、顯果（顯示結果）；三、結（總結）。二、明取隨好（闡明執取隨好）；分三（分為三部分）：一、立因（建立原因）；二、顯果（顯示結果）；三、結（總結）。二、例余識境明取不取相隨好（以其他識之境為例，闡明執取與不執取相隨好）。 第三異門依惡不善法生不生明取相隨好（第三個方面，根據惡不善法生起與不生起闡明執取相隨好）；分四（分為四部分）：一、明心流因緣（闡明心流的因緣）；分二（分為兩部分）：一、立因（建立原因）；二、顯果（顯示結果）。二、明心不流因緣（闡明心不流的因緣）；分二（分為兩部分）：一、立因（建立原因）；二、顯果（顯示結果）。三、明取相隨好過失（闡明執取相隨好的過失）；分二（分為兩部分）：一、立因（建立原因）；二、顯果（顯示結果）。四、明遠離功德（闡明遠離的功德）。 第四、明惡不善法相（闡明惡不善法的相）；分三（分為三部分）：一、問（提問）；二、答（回答）；分二（分為兩部分）：一、依貪慾因果明不善法（根據貪慾的因果闡明不善法）；分二（分為兩部分）：一、明因不善（闡明因的不善）；二、明果不善（闡明果的不善）。二、依瞋癡因果明不善法（根據瞋恚和愚癡的因果闡明不善法）；分二（分為兩部分）：一、因不善（因的不善）；二、果不善（果的不善）。三、結（總結）。 第五、明心流相（闡明心流的相）；分二（分為兩部分）：一、問（提問）；二、答（回答）；分五（分為五部分）：一、明心流相（闡明心流的相）；分三（分為三部分）：一、立因（建立原因）；二、顯果（顯示結果）；三、結（總結）。二、明心不流相（闡明心不流的相）；分二（分為兩部分）：一、立所治（建立所要對治的）；二、顯（顯示）。
【English Translation】 Threefold Inquiry. Fourfold Answer divided into two parts: 1. Explaining the Root Restraint based on the Eye Root; 2. Explaining the Root Restraint based on the Other Roots. 5. Conclusion. Third, Explaining the Root Restraint based on the Two Aspects of Good Qualities, divided into three different aspects: The first aspect is divided into two parts: 1. Explaining the Root Restraint based on Not Grasping the Good Qualities of the Six Objects; divided into two parts: 1. General Inquiry; 2. Separate Explanation; divided into two parts: 1. Explaining Not Grasping the Characteristics based on the Objects Experienced by Eye Consciousness; divided into two parts: 1. Explaining Grasping the Characteristics; 2. Explaining Not Grasping the Characteristics. 2. Using the Objects Experienced by Other Consciousnesses as Examples to Explain Grasping and Not Grasping the Characteristics. 2. Explaining the Root Restraint based on Not Grasping the Minor Marks; divided into two parts: 1. Inquiry; 2. Answer; divided into two parts: 1. Statement; 2. Separate Explanation; divided into two parts: 1. Explaining Grasping the Minor Marks based on the Objects Experienced by Eye Consciousness; divided into two parts: 1. Explaining Grasping the Minor Marks; divided into two parts: 1. Explaining the Correct Meaning; 2. Conclusion. 2. Explaining Not Grasping the Minor Marks; divided into two parts: 1. Explaining the Correct Meaning; 2. Conclusion. 2. Using the Objects Experienced by Other Consciousnesses as Examples to Explain Not Grasping the Minor Marks. The second different aspect is Explaining Grasping the Characteristics and Minor Marks based on Manifest Consciousness; divided into two parts: 1. General Statement; 2. Separate Explanation; divided into two parts: 1. Explaining Grasping the Good Qualities based on the Objects of Eye Consciousness; divided into two parts: 1. Explaining Grasping the Characteristics; divided into three parts: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion. 2. Explaining Grasping the Minor Marks; divided into three parts: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion. 2. Using the Objects of Other Consciousnesses as Examples to Explain Grasping and Not Grasping the Characteristics and Minor Marks. The third different aspect is Explaining Grasping the Characteristics and Minor Marks based on the Arising and Not Arising of Evil and Unwholesome Dharmas; divided into four parts: 1. Explaining the Causes and Conditions of the Mind's Flow; divided into two parts: 1. Establishing the Cause; 2. Revealing the Result. 2. Explaining the Causes and Conditions of the Mind's Non-Flow; divided into two parts: 1. Establishing the Cause; 2. Revealing the Result. 3. Explaining the Faults of Grasping the Characteristics and Minor Marks; divided into two parts: 1. Establishing the Cause; 2. Revealing the Result. 4. Explaining the Merits of Abandoning. Fourth, Explaining the Characteristics of Evil and Unwholesome Dharmas; divided into three parts: 1. Inquiry; 2. Answer; divided into two parts: 1. Explaining Unwholesome Dharmas based on the Causes and Results of Greed; divided into two parts: 1. Explaining the Unwholesomeness of the Cause; 2. Explaining the Unwholesomeness of the Result. 2. Explaining Unwholesome Dharmas based on the Causes and Results of Anger and Delusion; divided into two parts: 1. The Unwholesomeness of the Cause; 2. The Unwholesomeness of the Result. 3. Conclusion. Fifth, Explaining the Characteristics of the Mind's Flow; divided into two parts: 1. Inquiry; 2. Answer; divided into five parts: 1. Explaining the Characteristics of the Mind's Flow; divided into three parts: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion. 2. Explaining the Characteristics of the Mind's Non-Flow; divided into two parts: 1. Establishing what needs to be overcome; 2. Revealing.
能治。三依斷除惡不善法明修行律儀分三。一明所治法分二。一立因。二顯果。二明能治道。三結。四依策修明防護六根律儀分三。一明所防之法。二明能防之道分二。一立因。二顯果。三結。五依不應觀境明修六根律儀分三。一立不應觀境。二顯能治之道分二。一立因。二顯果。三結 第四明總結。
第二明略義分三異門 初門依能防等五法明略義分二。一略釋分三。一問。二答。三結。二廣解分五。一明能防護分三。一問。二答分二如論。三結。二明所防護分三。一問。二答分二。一依眼根。二依余根明所防。三結。三明從何防護分二。一問。二答分二。一依可愛等明防護。二依可□等明防護。四明如何防護分三。一問。二答分二。一立因。二顯果。三結。五明正防護分三。一問。二答分二。一立因。二顯果。三結 第二異門依防護方便等三法明略義分二。一略釋分三。一標。二列釋分三如論。三結。二廣解分三。一明防護方便分三。一問。二答分三。一立因。二顯所治法分二。一依眼根明所治法。二依余根明所治法。三明能治之道。三結。二明所防護事分三。一問。二答分二。一依眼所緣境。二依余根所緣境明所防事。三結。三明正防護分三。一問。二答分二。一立因。二顯果。三結 第三異門依思擇力
【現代漢語翻譯】 現代漢語譯本： 能治。三依斷除惡不善法明修行律儀分三：一、明所治法，分二：一立因，二顯果。二、明能治道。三、結。四、依策修明防護六根律儀分三：一、明所防之法。二、明能防之道，分二：一立因，二顯果。三、結。五、依不應觀境明修六根律儀分三：一、立不應觀境。二、顯能治之道，分二：一立因，二顯果。三、結。第四、明總結。
第二、明略義，分三異門：初門依能防等五法明略義，分二：一、略釋，分三：一問，二答，三結。二、廣解，分五：一、明能防護，分三：一問，二答，分二如論，三結。二、明所防護，分三：一問，二答，分二：一依眼根，二依余根明所防。三、結。三、明從何防護，分二：一問，二答，分二：一依可愛等明防護，二依可□等明防護。四、明如何防護，分三：一問，二答，分二：一立因，二顯果。三、結。五、明正防護，分三：一問，二答，分二：一立因，二顯果。三、結。第二異門依防護方便等三法明略義，分二：一、略釋，分三：一標，二列釋，分三如論，三結。二、廣解，分三：一、明防護方便，分三：一問，二答，分三：一立因，二顯所治法，分二：一依眼根明所治法，二依余根明所治法。三、明能治之道。三、結。二、明所防護事，分三：一問，二答，分二：一依眼所緣境，二依余根所緣境明所防事。三、結。三、明正防護，分三：一問，二答，分二：一立因，二顯果。三、結。第三異門依思擇力
【English Translation】 English version: It can be cured. The three reliances on cutting off evil and unwholesome dharmas (teachings, principles) clarify the three divisions of practicing ethical discipline: 1. Clarifying the dharmas to be cured, divided into two: 1. Establishing the cause, 2. Revealing the result. 2. Clarifying the path to cure. 3. Conclusion. 4. Relying on encouragement and cultivation to clarify the ethical discipline of protecting the six senses, divided into three: 1. Clarifying the dharmas to be protected. 2. Clarifying the path to protect, divided into two: 1. Establishing the cause, 2. Revealing the result. 3. Conclusion. 5. Relying on not contemplating inappropriate objects to clarify the ethical discipline of cultivating the six senses, divided into three: 1. Establishing inappropriate objects of contemplation. 2. Revealing the path to cure, divided into two: 1. Establishing the cause, 2. Revealing the result. 3. Conclusion. 4th, Clarifying the summary.
2nd, Clarifying the concise meaning, divided into three different approaches: The first approach relies on the five dharmas such as the ability to protect to clarify the concise meaning, divided into two: 1. Concise explanation, divided into three: 1. Question, 2. Answer, 3. Conclusion. 2. Detailed explanation, divided into five: 1. Clarifying the ability to protect, divided into three: 1. Question, 2. Answer, divided into two as in the treatise, 3. Conclusion. 2. Clarifying what is to be protected, divided into three: 1. Question, 2. Answer, divided into two: 1. Relying on the eye sense-organ, 2. Relying on the other sense-organs to clarify what is to be protected. 3. Conclusion. 3. Clarifying from what to protect, divided into two: 1. Question, 2. Answer, divided into two: 1. Relying on the lovable, etc., to clarify protection, 2. Relying on the □ (missing character) etc., to clarify protection. 4. Clarifying how to protect, divided into three: 1. Question, 2. Answer, divided into two: 1. Establishing the cause, 2. Revealing the result. 3. Conclusion. 5. Clarifying correct protection, divided into three: 1. Question, 2. Answer, divided into two: 1. Establishing the cause, 2. Revealing the result. 3. Conclusion. The second approach relies on the three dharmas such as the means of protection to clarify the concise meaning, divided into two: 1. Concise explanation, divided into three: 1. Statement, 2. Listing and explanation, divided into three as in the treatise, 3. Conclusion. 2. Detailed explanation, divided into three: 1. Clarifying the means of protection, divided into three: 1. Question, 2. Answer, divided into three: 1. Establishing the cause, 2. Revealing the dharmas to be cured, divided into two: 1. Relying on the eye sense-organ to clarify the dharmas to be cured, 2. Relying on the other sense-organs to clarify the dharmas to be cured. 3. Clarifying the path to cure. 3. Conclusion. 2. Clarifying the things to be protected, divided into three: 1. Question, 2. Answer, divided into two: 1. Relying on the object of the eye, 2. Relying on the objects of the other sense-organs to clarify the things to be protected. 3. Conclusion. 3. Clarifying correct protection, divided into three: 1. Question, 2. Answer, divided into two: 1. Establishing the cause, 2. Revealing the result. 3. Conclusion. The third approach relies on the power of discernment.
等二法明略義分四。一總標。二列名。三解釋分二。一明思擇力所攝根律儀分二。一標。二釋。二明修習力所攝根律儀分二。一標。二釋。四明差別分二。一依斷除明差別分三。一依明思擇力差別分二。一明斷現行。二明不斷種。二明修習力差別分二。一明斷現行。二明斷種。三結。二依道明差別分二。一明思擇力差別。二明修習力差別。
十四中第六依于食知量明資糧義。分二。一廣分別。二明略義 初文分四。一總問。二標經句分十如論。三廣解經文。四總結 第三廣解經文分十。
第一明由正思擇食于所食分二。一明思擇分二。一問。二答分二。一立因。二顯果。二明食過患分三。一總問。二略答分三如論。三廣釋分三。一明觀食過。二觀食勝利。三明食體 初文分二。一廣解。二總結。初文分三。一明受用過分三。一問。二答分三。一明觀處。二明變位。三明厭想。三結。二明變異過分三。一問。二答分三。一依不凈生。示過分二。一立因。二顯果。分二。一明內不凈果。二明外不凈果。二依病生示過分二。一標。二釋。三依不消示過。三結。三明追求過分三。一總問。二略答分二。一標。二釋分六如論。三廣解分六。一明積集過分三。一問。二答分三。一明求飲食過。二明求飲食緣過。三明不
【現代漢語翻譯】 現代漢語譯本： 第二法門略義分為四個部分：一、總標；二、列名；三、解釋，又分為兩部分：一、闡明思擇力所攝的根律儀，又分為兩部分：一、標示；二、解釋。二、闡明修習力所攝的根律儀，又分為兩部分：一、標示；二、解釋。四、闡明差別，又分為兩部分：一、依斷除闡明差別，又分為三個部分：一、依明思擇力闡明差別，又分為兩部分：一、闡明斷除現行；二、闡明不斷除種子。二、闡明修習力差別，又分為兩部分：一、闡明斷除現行；二、闡明斷除種子。三、總結。二、依道闡明差別，又分為兩部分：一、闡明思擇力差別；二、闡明修習力差別。
十四支中第六支，依于食知量闡明資糧義。分為兩個部分：一、廣分別；二、闡明略義。初文分為四個部分：一、總問；二、標示經句，分為十個部分，如論中所述；三、廣解經文；四、總結。第三部分，廣解經文，分為十個部分。
第一，闡明由正思擇食于所食，分為兩個部分：一、闡明思擇，分為兩個部分：一、提問；二、回答，又分為兩個部分：一、建立原因；二、顯示結果。二、闡明食物的過患，分為三個部分：一、總問；二、略答，分為三個部分，如論中所述；三、廣釋，分為三個部分：一、闡明觀察食物的過患；二、觀察食物的勝利；三、闡明食物的本體。初文分為兩個部分：一、廣解；二、總結。初文分為三個部分：一、闡明受用過患，分為三個部分：一、提問；二、回答，分為三個部分：一、闡明觀察處所；二、闡明變異位置；三、闡明厭惡之想。三、總結。二、闡明變異過患，分為三個部分：一、提問；二、回答，分為三個部分：一、依不凈產生，顯示過患，分為兩個部分：一、建立原因；二、顯示結果，分為兩個部分：一、闡明內在不凈的結果；二、闡明外在不凈的結果。二、依疾病產生，顯示過患，分為兩個部分：一、標示；二、解釋。三、依不消化，顯示過患。三、總結。三、闡明追求過患，分為三個部分：一、總問；二、略答，分為兩個部分：一、標示；二、解釋，分為六個部分，如論中所述。三、廣解，分為六個部分：一、闡明積集過患，分為三個部分：一、提問；二、回答，分為三個部分：一、闡明尋求飲食的過患；二、闡明尋求飲食因緣的過患；三、闡明不...
【English Translation】 English version: The abbreviated meaning of the Second Dharma is divided into four parts: 1. General statement; 2. Listing of names; 3. Explanation, which is further divided into two parts: 1. Explaining the root discipline encompassed by the power of discernment, which is further divided into two parts: 1. Indication; 2. Explanation. 2. Explaining the root discipline encompassed by the power of cultivation, which is further divided into two parts: 1. Indication; 2. Explanation. 4. Explaining the differences, which is further divided into two parts: 1. Explaining the differences based on elimination, which is further divided into three parts: 1. Explaining the differences based on the power of discernment, which is further divided into two parts: 1. Explaining the elimination of manifest actions; 2. Explaining the non-elimination of seeds. 2. Explaining the differences based on the power of cultivation, which is further divided into two parts: 1. Explaining the elimination of manifest actions; 2. Explaining the elimination of seeds. 3. Conclusion. 2. Explaining the differences based on the path, which is further divided into two parts: 1. Explaining the differences based on the power of discernment; 2. Explaining the differences based on the power of cultivation.
The sixth of the fourteen, relying on knowing the measure of food, explains the meaning of provisions. Divided into two parts: 1. Extensive explanation; 2. Explaining the abbreviated meaning. The initial text is divided into four parts: 1. General question; 2. Indicating the sutra verses, divided into ten parts, as described in the treatise; 3. Extensive explanation of the sutra text; 4. Conclusion. The third part, extensive explanation of the sutra text, is divided into ten parts.
First, explaining 'by properly discerning food in what is eaten,' divided into two parts: 1. Explaining discernment, divided into two parts: 1. Question; 2. Answer, which is further divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Explaining the faults of food, divided into three parts: 1. General question; 2. Brief answer, divided into three parts, as described in the treatise; 3. Extensive explanation, divided into three parts: 1. Explaining the observation of the faults of food; 2. Observing the benefits of food; 3. Explaining the essence of food. The initial text is divided into two parts: 1. Extensive explanation; 2. Conclusion. The initial text is divided into three parts: 1. Explaining the faults of enjoyment, divided into three parts: 1. Question; 2. Answer, divided into three parts: 1. Explaining the observation of the place; 2. Explaining the change of position; 3. Explaining the thought of aversion. 3. Conclusion. 2. Explaining the faults of transformation, divided into three parts: 1. Question; 2. Answer, divided into three parts: 1. Relying on impure arising, showing the faults, divided into two parts: 1. Establishing the cause; 2. Showing the result, divided into two parts: 1. Explaining the result of internal impurity; 2. Explaining the result of external impurity. 2. Relying on disease arising, showing the faults, divided into two parts: 1. Indication; 2. Explanation. 3. Relying on indigestion, showing the faults. 3. Conclusion. 3. Explaining the faults of pursuit, divided into three parts: 1. General question; 2. Brief answer, divided into two parts: 1. Indication; 2. Explanation, divided into six parts, as described in the treatise. 3. Extensive explanation, divided into six parts: 1. Explaining the faults of accumulation, divided into three parts: 1. Question; 2. Answer, divided into three parts: 1. Explaining the faults of seeking food; 2. Explaining the faults of seeking the causes and conditions of food; 3. Explaining the not...
遂過。三結。二明防護過分三。一問。二答分二。一立因。二顯果分八如論。三結。三明壞親愛過分三。一問。二答分二。一標。二釋分二。一立因。二顯果。三結。四明無厭足過分三。一問。二答分二。一依有力王明無厭足。二例餘明無厭足。三結。五明不自在所作過分三。一問。二答分二。一依君主。二例餘明不自在過。三結。六明起諸惡行過分三。一問。二答分二。一明惡行相分二。一明身惡行。二例余。二明惡行果分二。一明現果。二明當果。三結。第二總結分三如論 第二明觀食勝利分五。一總標。二徴問。三略答。四廣解分二。一總問。二廣答分五。一依暫時住身明勝利分三。一觀壽量。二明唯修身暫住等失。三明不住暫住等德。二依領受飲食明勝利分二。一標。二釋分三。一明心劣想失。二明出離想。三受施法分二。一標。二釋分三。一報恩。二行平等行。三明修□。三依自持其心明勝利分二。一明違教法分二。一標。二釋分五如論。二明隨教法分二。一依不施明順法。二例餘四法明順法。四依命根明勝利分二。一立因。二顯果。五依不苦耽著明勝利分二。一立因。二顯果。五明總結 第三明食體分四。一總問。二略答。三列名。四明意趣分二。一略標說。二廣解分二。一明食體分二。一問。二答分二
【現代漢語翻譯】 現代漢語譯本 於是（討論）結束。（討論了）三種系縛。（接下來）第二部分，闡明防護過失，分為三部分：一、提問。二、回答，回答又分為兩部分：一、確立原因。二、闡明結果，分為八個方面，如論中所述。三、總結。（接下來）第三部分，闡明破壞親愛（關係）的過失，分為三部分：一、提問。二、回答，回答又分為兩部分：一、標示。二、解釋，解釋又分為兩部分：一、確立原因。二、闡明結果。三、總結。（接下來）第四部分，闡明永不滿足的過失，分為三部分：一、提問。二、回答，回答又分為兩部分：一、依據有權勢的國王闡明永不滿足。二、舉例其餘（情況）闡明永不滿足。三、總結。（接下來）第五部分，闡明不由自主所造作的過失，分為三部分：一、提問。二、回答，回答又分為兩部分：一、依據君主（的情況）。二、舉例其餘（情況）闡明不由自主的過失。三、總結。（接下來）第六部分，闡明產生各種惡行的過失，分為三部分：一、提問。二、回答，回答又分為兩部分：一、闡明惡行的相狀，分為兩部分：一、闡明身體的惡行。二、舉例其餘（惡行）。二、闡明惡行的結果，分為兩部分：一、闡明現世的果報。二、闡明來世的果報。三、總結。（接下來）第二（部分）總結，分為三個方面，如論中所述。（接下來） 第二，闡明觀食的勝利，分為五個方面：一、總標。二、提問。三、簡略回答。四、詳細解釋，分為兩部分：一、總的提問。二、詳細的回答，分為五個方面：一、依據暫時住身闡明勝利，分為三部分：一、觀察壽命的長短。二、闡明僅僅爲了身體暫時存活的過失。三、闡明不住（於此）、暫時存活等的功德。二、依據領受飲食闡明勝利，分為兩部分：一、標示。二、解釋，解釋分為三部分：一、闡明心懷低劣的想法的過失。二、闡明出離的想法。三、接受佈施的方法，分為兩部分：一、標示。二、解釋，解釋分為三部分：一、報恩。二、行平等行。三、闡明修□（此處原文有缺失）。三、依據自我持心闡明勝利，分為兩部分：一、闡明違背教法，分為兩部分：一、標示。二、解釋，解釋分為五個方面，如論中所述。二、闡明隨順教法，分為兩部分：一、依據不佈施闡明順應教法。二、舉例其餘四法闡明順應教法。四、依據命根闡明勝利，分為兩部分：一、確立原因。二、闡明結果。五、依據不苦苦執著闡明勝利，分為兩部分：一、確立原因。二、闡明結果。五、闡明總結。（接下來） 第三，闡明食物的本體，分為四個方面：一、總的提問。二、簡略回答。三、列舉名稱。四、闡明意趣，分為兩部分：一、簡略標示說明。二、詳細解釋，分為兩部分：一、闡明食物的本體，分為兩部分：一、提問。二、回答，回答分為兩部分
【English Translation】 English version Then it passes. Three bindings. The second part clarifies the fault of protection, divided into three parts: 1. Question. 2. Answer, which is divided into two parts: 1. Establishing the cause. 2. Manifesting the result, divided into eight aspects as discussed in the treatise. 3. Conclusion. The third part clarifies the fault of destroying affection, divided into three parts: 1. Question. 2. Answer, which is divided into two parts: 1. Indication. 2. Explanation, which is divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 3. Conclusion. The fourth part clarifies the fault of insatiability, divided into three parts: 1. Question. 2. Answer, which is divided into two parts: 1. Explaining insatiability based on a powerful king. 2. Illustrating insatiability with other examples. 3. Conclusion. The fifth part clarifies the fault of involuntary actions, divided into three parts: 1. Question. 2. Answer, which is divided into two parts: 1. Based on the situation of a monarch. 2. Illustrating the fault of involuntariness with other examples. 3. Conclusion. The sixth part clarifies the fault of generating various evil deeds, divided into three parts: 1. Question. 2. Answer, which is divided into two parts: 1. Clarifying the characteristics of evil deeds, divided into two parts: 1. Clarifying evil deeds of the body. 2. Illustrating with other examples. 2. Clarifying the consequences of evil deeds, divided into two parts: 1. Clarifying the present consequences. 2. Clarifying the future consequences. 3. Conclusion. The second part concludes, divided into three aspects as discussed in the treatise. Second, clarifying the benefits of contemplating food, divided into five aspects: 1. General indication. 2. Question. 3. Brief answer. 4. Detailed explanation, divided into two parts: 1. General question. 2. Detailed answer, divided into five aspects: 1. Clarifying the benefits based on temporarily dwelling in the body, divided into three parts: 1. Observing the length of life. 2. Clarifying the faults of merely maintaining the body temporarily. 3. Clarifying the merits of not dwelling (on this), temporarily dwelling, etc. 2. Clarifying the benefits based on receiving food, divided into two parts: 1. Indication. 2. Explanation, which is divided into three parts: 1. Clarifying the fault of having inferior thoughts. 2. Clarifying the thought of renunciation. 3. The method of receiving offerings, divided into two parts: 1. Indication. 2. Explanation, which is divided into three parts: 1. Repaying kindness. 2. Practicing equanimity. 3. Clarifying the practice of □ (missing text in the original). 3. Clarifying the benefits based on self-control, divided into two parts: 1. Clarifying the violation of the teachings, divided into two parts: 1. Indication. 2. Explanation, which is divided into five aspects as discussed in the treatise. 2. Clarifying compliance with the teachings, divided into two parts: 1. Clarifying compliance with the teachings based on not giving. 2. Illustrating compliance with the teachings with the other four practices. 4. Clarifying the benefits based on the life force, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 5. Clarifying the benefits based on not clinging to suffering, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 5. Clarifying the conclusion. Third, clarifying the substance of food, divided into four aspects: 1. General question. 2. Brief answer. 3. Listing the names. 4. Clarifying the intention, divided into two parts: 1. Brief indication and explanation. 2. Detailed explanation, divided into two parts: 1. Clarifying the substance of food, divided into two parts: 1. Question. 2. Answer, which is divided into two parts.
。一明食體。二明段義。二明食義分二。一標。二釋。
第二明不為倡蕩分四。一總門。二略答分二。一立因。二顯果。三解釋分。二一明倡蕩義分三。一立因。二顯果。三結。二明不倡蕩食義。四總結。
第三明不為憍逸等三法分二。一總問。二廣答分五 一明憍逸食義分三。一標。二釋分二。一立因。二顯果分三。一無病。二長壽。三憍逸果。三結 二明飾好食義分三。一立因。二顯果分四。一沐浴。二梳理。三塗身。四飾身果。三結 三明端嚴義分三。一立因。二顯果。三結 四明三法過失分二。一立因。二顯果分二。一明不知出離。二明倡蕩等果 五明於食出離相分二。一立因。二顯果分二。一立遠三失果。二明離食果 三結。
第四明為身安住食于所食分二。一總問。二答分二。一明身安住相。二明出離相分二。一立因。二顯果。
第五明為暫支援食于所食分四。一總問。二略答。三列名。四廣解分五 一明有艱難分三。一問。二答分六。一依苦病。二依愛著。三依障道。四依遲鈍。五依息不調。六依惛沈明艱難。三結 二明無艱難分三。一問。二答分六。一依無病。二依無染。三依修習。四依得定。五依調息。六依無沈明無艱難。三結 三明有染無染差別分二。一明有染失。二
【現代漢語翻譯】 一、闡明食物的體性（食體）。二、闡明食物的意義（段義）。闡明食物的意義（食義）分為兩部分：一、標示；二、解釋。
第二、闡明不爲了放蕩（倡蕩）而食分為四部分：一、總綱；二、簡略回答，分為兩部分：一、確立原因；二、顯示結果；三、解釋；二、闡明放蕩的意義（倡蕩義），分為三部分：一、確立原因；二、顯示結果；三、總結；二、闡明不放蕩的食物的意義（不倡蕩食義）；四、總結。
第三、闡明不爲了驕逸（憍逸）等三種法而食分為兩部分：一、總的提問；二、詳細的回答，分為五部分：一、闡明驕逸的食物的意義（憍逸食義），分為三部分：一、標示；二、解釋，分為兩部分：一、確立原因；二、顯示結果，分為三部分：一、無病；二、長壽；三、驕逸的果報；三、總結；二、闡明爲了裝飾美好（飾好）而食的意義（飾好食義），分為三部分：一、確立原因；二、顯示結果，分為四部分：一、沐浴；二、梳理；三、涂身；四、裝飾身體的果報；三、總結；三、闡明爲了端莊美麗（端嚴）的意義而食，分為三部分：一、確立原因；二、顯示結果；三、總結；四、闡明這三種法的過失，分為兩部分：一、確立原因；二、顯示結果，分為兩部分：一、闡明不知出離；二、闡明放蕩等的果報；五、闡明對於食物的出離之相，分為兩部分：一、確立原因；二、顯示結果，分為兩部分：一、確立遠離三種過失的果報；二、闡明離開食物的果報；三、總結。
第四、闡明爲了身體安住而食，對於所食之物分為兩部分：一、總的提問；二、回答，分為兩部分：一、闡明身體安住之相；二、闡明出離之相，分為兩部分：一、確立原因；二、顯示結果。
第五、闡明爲了暫時支援身體而食，對於所食之物分為四部分：一、總的提問；二、簡略回答；三、列出名稱；四、詳細解釋，分為五部分：一、闡明有艱難，分為三部分：一、提問；二、回答，分為六部分：一、依靠苦病；二、依靠愛著；三、依靠障礙修道；四、依靠遲鈍；五、依靠氣息不調；六、依靠昏沉，闡明艱難；三、總結；二、闡明沒有艱難，分為三部分：一、提問；二、回答，分為六部分：一、依靠無病；二、依靠無染；三、依靠修習；四、依靠得定；五、依靠調息；六、依靠無昏沉，闡明沒有艱難；三、總結；三、闡明有染和無染的差別，分為兩部分：一、闡明有染的過失；二
【English Translation】 First, clarifying the nature of food (Shiti 食體). Second, clarifying the meaning of food (Duanyi 段義). Clarifying the meaning of food (Shiyi 食義) is divided into two parts: first, indication; second, explanation.
Second, clarifying that eating is not for indulgence (Changdang 倡蕩) is divided into four parts: first, general outline; second, brief answer, divided into two parts: first, establishing the cause; second, revealing the result; third, explanation; second, clarifying the meaning of indulgence (Changdangyi 倡蕩義), divided into three parts: first, establishing the cause; second, revealing the result; third, conclusion; second, clarifying the meaning of non-indulgent eating (Bu Changdang Shiyi 不倡蕩食義); fourth, conclusion.
Third, clarifying that eating is not for arrogance (Jiaoyi 憍逸) and other three dharmas is divided into two parts: first, general question; second, detailed answer, divided into five parts: first, clarifying the meaning of arrogant eating (Jiaoyi Shiyi 憍逸食義), divided into three parts: first, indication; second, explanation, divided into two parts: first, establishing the cause; second, revealing the result, divided into three parts: first, no illness; second, longevity; third, the result of arrogance; third, conclusion; second, clarifying the meaning of eating for adornment (Shihao Shiyi 飾好食義), divided into three parts: first, establishing the cause; second, revealing the result, divided into four parts: first, bathing; second, grooming; third, anointing the body; fourth, the result of adorning the body; third, conclusion; third, clarifying the meaning of eating for elegance (Duanyan 端嚴), divided into three parts: first, establishing the cause; second, revealing the result; third, conclusion; fourth, clarifying the faults of these three dharmas, divided into two parts: first, establishing the cause; second, revealing the result, divided into two parts: first, clarifying ignorance of liberation; second, clarifying the result of indulgence, etc.; fifth, clarifying the aspect of liberation from food, divided into two parts: first, establishing the cause; second, revealing the result, divided into two parts: first, establishing the result of avoiding three faults; second, clarifying the result of leaving food; third, conclusion.
Fourth, clarifying that eating for the sake of the body's stability, regarding what is eaten, is divided into two parts: first, general question; second, answer, divided into two parts: first, clarifying the aspect of the body's stability; second, clarifying the aspect of liberation, divided into two parts: first, establishing the cause; second, revealing the result.
Fifth, clarifying that eating for the sake of temporary support of the body, regarding what is eaten, is divided into four parts: first, general question; second, brief answer; third, listing the names; fourth, detailed explanation, divided into five parts: first, clarifying the existence of difficulties, divided into three parts: first, question; second, answer, divided into six parts: first, relying on suffering and illness; second, relying on attachment; third, relying on obstacles to cultivation; fourth, relying on dullness; fifth, relying on imbalance of breath; sixth, relying on drowsiness, clarifying difficulties; third, conclusion; second, clarifying the absence of difficulties, divided into three parts: first, question; second, answer, divided into six parts: first, relying on no illness; second, relying on no defilement; third, relying on practice; fourth, relying on attainment of samadhi; fifth, relying on breath regulation; sixth, relying on no drowsiness, clarifying the absence of difficulties; third, conclusion; third, clarifying the difference between defilement and non-defilement, divided into two parts: first, clarifying the fault of defilement; second
明無染德 四明支援義分二。一明離過。二明近德 五明意趣分三。一問。二答分五。一依除飢渴。二依攝梵行。三斷故受。四依新受不生。五依安住明意趣。三結。
第六明為除飢渴受諸飲食分三。一問。二答分二。一明所食之意分二。一立因。二顯果。二明除何時苦分二。一標。二釋分三如論。三結。
第七明為攝梵行受諸飲食分三。一問。二答分三。一立梵行因。二明梵行相分五。一依無病。二依斷行。三依得定。四依調息。五依無沈明梵行相。三顯梵行果分三。一依資糧等三位。二依修習位。三依究竟位顯果。三結。
第八明為斷故受諸飲食分三。一問。二答分五。一明故受因分三如論。二明故受相分二。一標。二釋。三明故受所生果。四明除故受因果法。五明藥食勝利。三結。
第九明為新受當更不生受諸飲食分三。一問。二答分三。一立因。二明新受相分二。一標。二釋。三明新受生果。三結。
第十明為存養力樂無罪安 隱而住受諸飲食分二。一問。二答分五。一明存養食義。二明為力食義。三明為樂食義。四明無罪食義。五明安隱食義 第四明總結。
第二明於食知量略義分三異門。
初門依所食能食二法明略義分三。一總問。二略答。三別釋分二。一
【現代漢語翻譯】 現代漢語譯本 第六，闡明爲了消除飢渴而接受各種飲食，分為三部分：一、提問。二、回答，分為兩部分：一、闡明所食的意義，又分為兩部分：一、建立原因。二、顯示結果。二、闡明消除何時之苦，分為兩部分：一、標示。二、解釋，解釋又分為三部分，如論中所述。三、總結。 第七，闡明爲了攝取梵行而接受各種飲食，分為三部分：一、提問。二、回答，分為三部分：一、建立梵行的原因。二、闡明梵行的相狀，又分為五部分：一、依靠無病。二、依靠斷行。三、依靠得定。四、依靠調息。五、依靠無沉，闡明梵行的相狀。三、顯示梵行的結果，又分為三部分：一、依靠資糧等三位。二、依靠修習位。三、依靠究竟位，顯示結果。三、總結。 第八，闡明爲了斷除過去所受（的業）而接受各種飲食，分為三部分：一、提問。二、回答，分為五部分：一、闡明過去所受的原因，分為三部分，如論中所述。二、闡明過去所受的相狀，分為兩部分：一、標示。二、解釋。三、闡明過去所受所產生的果報。四、闡明去除過去所受的因果之法。五、闡明藥食的殊勝利益。三、總結。 第九，闡明爲了使新的感受將來不再產生而接受各種飲食，分為三部分：一、提問。二、回答，分為三部分：一、建立原因。二、闡明新的感受的相狀，分為兩部分：一、標示。二、解釋。三、闡明新的感受產生的果報。三、總結。 第十，闡明爲了存養體力、獲得快樂、沒有罪過、安穩隱居而接受各種飲食，分為兩部分：一、提問。二、回答，分為五部分：一、闡明存養的食義。二、闡明爲了體力的食義。三、闡明爲了快樂的食義。四、闡明沒有罪過的食義。五、闡明安穩的食義。第四，總結。 第二，闡明對於食物知量的簡略意義，分為三種不同的角度。 最初的角度，依靠所食之物和能食之人這兩種法來闡明簡略的意義，分為三部分：一、總的提問。二、簡略的回答。三、分別解釋，分為兩部分：一、…… 明無染德（ming wu ran de）：闡明沒有染污的功德 四明（si ming）：四種闡明 支援義（zhi chi yi）：支援意義 離過（li guo）：遠離過失 近德（jin de）：接近功德 五明意趣（wu ming yi qu）：五種闡明意趣 除飢渴（chu ji ke）：消除飢餓和口渴 攝梵行（she fan xing）：攝取清凈的行為 斷故受（duan gu shou）：斷除過去所受的業 新受不生（xin shou bu sheng）：新的感受不再產生 安住明意趣（an zhu ming yi qu）：安住並闡明意趣 為除飢渴受諸飲食（wei chu ji ke shou zhu yin shi）：爲了消除飢餓和口渴而接受各種飲食 所食之意（suo shi zhi yi）：所食的意義 立因（li yin）：建立原因 顯果（xian guo）：顯示結果 除何時苦（chu he shi ku）：消除何時之苦 標（biao）：標示 釋（shi）：解釋 為攝梵行受諸飲食（wei she fan xing shou zhu yin shi）：爲了攝取清凈的行為而接受各種飲食 梵行因（fan xing yin）：清凈行為的原因 梵行相（fan xing xiang）：清凈行為的相狀 無病（wu bing）：沒有疾病 斷行（duan xing）：斷除（煩惱的）行為 得定（de ding）：獲得禪定 調息（tiao xi）：調整呼吸 無沈（wu chen）：沒有昏沉 梵行果（fan xing guo）：清凈行為的果報 資糧位（zi liang wei）：資糧位 修習位（xiu xi wei）：修習位 究竟位（jiu jing wei）：究竟位 為斷故受諸飲食（wei duan gu shou zhu yin shi）：爲了斷除過去所受的業而接受各種飲食 故受因（gu shou yin）：過去所受的原因 故受相（gu shou xiang）：過去所受的相狀 故受所生果（gu shou suo sheng guo）：過去所受所產生的果報 除故受因果法（chu gu shou yin guo fa）：去除過去所受的因果之法 藥食勝利（yao shi sheng li）：藥食的殊勝利益 為新受當更不生受諸飲食（wei xin shou dang geng bu sheng shou zhu yin shi）：爲了使新的感受將來不再產生而接受各種飲食 新受相（xin shou xiang）：新的感受的相狀 新受生果（xin shou sheng guo）：新的感受產生的果報 為存養力樂無罪安隱而住受諸飲食（wei cun yang li le wu zui an yin er zhu shou zhu yin shi）：爲了存養體力、獲得快樂、沒有罪過、安穩隱居而接受各種飲食 存養食義（cun yang shi yi）：存養的食義 為力食義（wei li shi yi）：爲了體力的食義 為樂食義（wei le shi yi）：爲了快樂的食義 無罪食義（wu zui shi yi）：沒有罪過的食義 安隱食義（an yin shi yi）：安穩的食義 于食知量略義（yu shi zhi liang lue yi）：對於食物知量的簡略意義 所食能食（suo shi neng shi）：所食之物和能食之人
【English Translation】 English version Sixth, explaining the acceptance of various foods to eliminate hunger and thirst, divided into three parts: 1. Question. 2. Answer, divided into two parts: 1. Explaining the meaning of what is eaten, further divided into two parts: 1. Establishing the cause. 2. Showing the result. 2. Explaining when suffering is eliminated, divided into two parts: 1. Indication. 2. Explanation, which is further divided into three parts, as described in the treatise. 3. Conclusion. Seventh, explaining the acceptance of various foods to gather in pure conduct (Brahmacharya), divided into three parts: 1. Question. 2. Answer, divided into three parts: 1. Establishing the cause of pure conduct. 2. Explaining the characteristics of pure conduct, further divided into five parts: 1. Relying on being without illness. 2. Relying on abandoning actions. 3. Relying on attaining Samadhi. 4. Relying on regulating breath. 5. Relying on being without dullness, explaining the characteristics of pure conduct. 3. Showing the result of pure conduct, further divided into three parts: 1. Relying on the three stages of provisions, etc. 2. Relying on the stage of practice. 3. Relying on the ultimate stage, showing the result. 3. Conclusion. Eighth, explaining the acceptance of various foods to cut off past experiences (karma), divided into three parts: 1. Question. 2. Answer, divided into five parts: 1. Explaining the cause of past experiences, divided into three parts, as described in the treatise. 2. Explaining the characteristics of past experiences, divided into two parts: 1. Indication. 2. Explanation. 3. Explaining the consequences arising from past experiences. 4. Explaining the Dharma of removing the causes and effects of past experiences. 5. Explaining the superior benefits of medicinal food. 3. Conclusion. Ninth, explaining the acceptance of various foods so that new feelings will not arise in the future, divided into three parts: 1. Question. 2. Answer, divided into three parts: 1. Establishing the cause. 2. Explaining the characteristics of new feelings, divided into two parts: 1. Indication. 2. Explanation. 3. Explaining the consequences arising from new feelings. 3. Conclusion. Tenth, explaining the acceptance of various foods to maintain physical strength, obtain happiness, be without fault, and live in peaceful seclusion, divided into two parts: 1. Question. 2. Answer, divided into five parts: 1. Explaining the meaning of food for maintenance. 2. Explaining the meaning of food for strength. 3. Explaining the meaning of food for happiness. 4. Explaining the meaning of food without fault. 5. Explaining the meaning of food for peaceful seclusion. Fourth, conclusion. Second, explaining the concise meaning of knowing the measure of food, divided into three different perspectives. The initial perspective, relying on the two Dharmas of what is eaten and who is eating, to explain the concise meaning, divided into three parts: 1. General question. 2. Concise answer. 3. Separate explanation, divided into two parts: 1. ... Ming Wu Ran De (明無染德): Explaining the merit of being without defilement Si Ming (四明): Four explanations Zhi Chi Yi (支援義): Supporting meaning Li Guo (離過): Away from faults Jin De (近德): Approaching merit Wu Ming Yi Qu (五明意趣): Five explanations of intention Chu Ji Ke (除飢渴): Eliminating hunger and thirst She Fan Xing (攝梵行): Gathering in pure conduct Duan Gu Shou (斷故受): Cutting off past experiences (karma) Xin Shou Bu Sheng (新受不生): New feelings do not arise An Zhu Ming Yi Qu (安住明意趣): Abiding and explaining intention Wei Chu Ji Ke Shou Zhu Yin Shi (為除飢渴受諸飲食): Accepting various foods to eliminate hunger and thirst Suo Shi Zhi Yi (所食之意): The meaning of what is eaten Li Yin (立因): Establishing the cause Xian Guo (顯果): Showing the result Chu He Shi Ku (除何時苦): Eliminating when suffering Biao (標): Indication Shi (釋): Explanation Wei She Fan Xing Shou Zhu Yin Shi (為攝梵行受諸飲食): Accepting various foods to gather in pure conduct Fan Xing Yin (梵行因): The cause of pure conduct Fan Xing Xiang (梵行相): The characteristics of pure conduct Wu Bing (無病): Without illness Duan Xing (斷行): Abandoning actions De Ding (得定): Attaining Samadhi Tiao Xi (調息): Regulating breath Wu Chen (無沈): Without dullness Fan Xing Guo (梵行果): The result of pure conduct Zi Liang Wei (資糧位): Stage of provisions Xiu Xi Wei (修習位): Stage of practice Jiu Jing Wei (究竟位): Ultimate stage Wei Duan Gu Shou Zhu Yin Shi (為斷故受諸飲食): Accepting various foods to cut off past experiences (karma) Gu Shou Yin (故受因): The cause of past experiences Gu Shou Xiang (故受相): The characteristics of past experiences Gu Shou Suo Sheng Guo (故受所生果): The consequences arising from past experiences Chu Gu Shou Yin Guo Fa (除故受因果法): The Dharma of removing the causes and effects of past experiences Yao Shi Sheng Li (藥食勝利): The superior benefits of medicinal food Wei Xin Shou Dang Geng Bu Sheng Shou Zhu Yin Shi (為新受當更不生受諸飲食): Accepting various foods so that new feelings will not arise in the future Xin Shou Xiang (新受相): The characteristics of new feelings Xin Shou Sheng Guo (新受生果): The consequences arising from new feelings Wei Cun Yang Li Le Wu Zui An Yin Er Zhu Shou Zhu Yin Shi (為存養力樂無罪安隱而住受諸飲食): Accepting various foods to maintain physical strength, obtain happiness, be without fault, and live in peaceful seclusion Cun Yang Shi Yi (存養食義): The meaning of food for maintenance Wei Li Shi Yi (為力食義): The meaning of food for strength Wei Le Shi Yi (為樂食義): The meaning of food for happiness Wu Zui Shi Yi (無罪食義): The meaning of food without fault An Yin Shi Yi (安隱食義): The meaning of food for peaceful seclusion Yu Shi Zhi Liang Lue Yi (于食知量略義): The concise meaning of knowing the measure of food Suo Shi Neng Shi (所食能食): What is eaten and who is eating
明所受食分二。一問。二答分二。一標。二釋。二明能食分二。一問。二答分十如論。
第二異門依攝受對治等四法明略義分三。一總標。二列名。三別釋分四 一依攝受對治明受諸飲食分二。一問。二答 一依遠離欲樂行邊明受飲食分二。一問二答分四如論 三依遠離自苦行邊明受飲食分二。一問。二答分六如論 四依攝受梵行明受飲食分二。一問。二答分三如論。
第三異門依無食有食二法明略義分四。一總標。二列名。三別釋分二。一明無所食分二。一標。二釋分二。一明無受用過。二明死過。二明有所食分六 一總標 二列名 三別釋分二。一明平等食分二。一標。二釋分五如論。二明不平等食分二。一標。二釋分五如論 四明平等食勝利分五。一明非極少食勝利分二。一立因。二顯果。二明非極多食勝利分二。一立因。二顯果。三四合明食非不宜食及非不消食勝利分二。一立因。二顯果。五明食非染污食勝利分二。一立因。二顯果 五明不平等食過失分五。一明極少食過。二明極多食過分三。一明因。二立喻。三顯果。三明不消食過分二。一立因。二顯果。四明不宜食過分二。一明正義。二明差別。五明染污食過分二。一立失。二顯對治 六廣引平等食經句明意趣分三。一總標。二別釋分二。
【現代漢語翻譯】 現代漢語譯本 關於所接受食物的解釋分為兩部分。第一部分是提問，第二部分是回答，回答又分為兩部分：一是標示，二是解釋。 第二部分是關於能食者的解釋，分為兩部分：一是提問，二是回答，回答的內容如同論中所述。
第二種不同的角度是依據攝受、對治等四法來闡明要義，分為三部分：一是總標，二是列名，三是分別解釋，其中分別解釋又分為四部分：一是依據攝受對治來闡明接受各種飲食，分為兩部分：一是提問，二是回答。一是依據遠離欲樂的極端行為來闡明接受飲食，分為兩部分：一是提問，二是回答，回答的內容如同論中所述。三是依據遠離自我折磨的極端行為來闡明接受飲食，分為兩部分：一是提問，二是回答，回答的內容如同論中所述。四是依據攝受梵行（Brahmacharya，清凈行）來闡明接受飲食，分為兩部分：一是提問，二是回答，回答的內容如同論中所述。
第三種不同的角度是依據無食和有食兩種法來闡明要義，分為四部分：一是總標，二是列名，三是分別解釋，其中分別解釋又分為兩部分：一是闡明無所食，分為兩部分：一是標示，二是解釋，解釋又分為兩部分：一是闡明沒有受用的過失，二是闡明死亡的過失。二是闡明有所食，分為六部分：一是總標，二是列名，三是分別解釋，分別解釋又分為兩部分：一是闡明平等食，分為兩部分：一是標示，二是解釋，解釋的內容如同論中所述。二是闡明不平等食，分為兩部分：一是標示，二是解釋，解釋的內容如同論中所述。四是闡明平等食的勝利，分為五部分：一是闡明非極少食的勝利，分為兩部分：一是建立原因，二是顯示結果。二是闡明非極多食的勝利，分為兩部分：一是建立原因，二是顯示結果。三是將三和四合並闡明，說明食物既非不宜食用，也非不能消化，闡明其勝利，分為兩部分：一是建立原因，二是顯示結果。五是闡明食物並非染污食物的勝利，分為兩部分：一是建立原因，二是顯示結果。五是闡明不平等食的過失，分為五部分：一是闡明極少食的過失，二是闡明極多食的過失，分為三部分：一是闡明原因，二是建立比喻，三是顯示結果。三是闡明不消化食物的過失，分為兩部分：一是建立原因，二是顯示結果。四是闡明不宜食用食物的過失，分為兩部分：一是闡明正義，二是闡明差別。五是闡明染污食物的過失，分為兩部分：一是建立過失，二是顯示對治。六是廣泛引用平等食的經句來闡明意趣，分為三部分：一是總標，二是分別解釋。
【English Translation】 English version The explanation of what is received as food is divided into two parts. The first part is the question, and the second part is the answer, which is further divided into two parts: first, the indication; second, the explanation. The second part is the explanation of the one who can eat, divided into two parts: first, the question; second, the answer, the content of which is as stated in the treatise.
The second different perspective is to elucidate the essential meaning based on the four dharmas of acceptance, counteraction, etc., divided into three parts: first, the general indication; second, the enumeration of names; third, the separate explanations, wherein the separate explanations are further divided into four parts: first, based on acceptance and counteraction, to elucidate the acceptance of various foods, divided into two parts: first, the question; second, the answer. First, based on avoiding the extreme practice of indulgence in sensual pleasures, to elucidate the acceptance of food, divided into two parts: first, the question; second, the answer, the content of which is as stated in the treatise. Third, based on avoiding the extreme practice of self-mortification, to elucidate the acceptance of food, divided into two parts: first, the question; second, the answer, the content of which is as stated in the treatise. Fourth, based on accepting Brahmacharya (pure conduct), to elucidate the acceptance of food, divided into two parts: first, the question; second, the answer, the content of which is as stated in the treatise.
The third different perspective is to elucidate the essential meaning based on the two dharmas of non-food and food, divided into four parts: first, the general indication; second, the enumeration of names; third, the separate explanations, wherein the separate explanations are further divided into two parts: first, to elucidate non-food, divided into two parts: first, the indication; second, the explanation, which is further divided into two parts: first, to elucidate the fault of not receiving; second, to elucidate the fault of death. Second, to elucidate food, divided into six parts: first, the general indication; second, the enumeration of names; third, the separate explanations, wherein the separate explanations are further divided into two parts: first, to elucidate equal food, divided into two parts: first, the indication; second, the explanation, the content of which is as stated in the treatise. Second, to elucidate unequal food, divided into two parts: first, the indication; second, the explanation, the content of which is as stated in the treatise. Fourth, to elucidate the benefits of equal food, divided into five parts: first, to elucidate the benefits of non-extremely little food, divided into two parts: first, establishing the cause; second, revealing the result. Second, to elucidate the benefits of non-extremely much food, divided into two parts: first, establishing the cause; second, revealing the result. Third, combining the third and fourth to elucidate, explaining that food is neither unsuitable nor indigestible, elucidating its benefits, divided into two parts: first, establishing the cause; second, revealing the result. Fifth, to elucidate the benefits of food that is not defiled, divided into two parts: first, establishing the cause; second, revealing the result. Fifth, to elucidate the faults of unequal food, divided into five parts: first, to elucidate the fault of extremely little food; second, to elucidate the fault of extremely much food, divided into three parts: first, elucidating the cause; second, establishing the analogy; third, revealing the result. Third, to elucidate the fault of indigestible food, divided into two parts: first, establishing the cause; second, revealing the result. Fourth, to elucidate the fault of unsuitable food, divided into two parts: first, elucidating the correct meaning; second, elucidating the difference. Fifth, to elucidate the fault of defiled food, divided into two parts: first, establishing the fault; second, revealing the antidote. Sixth, to widely cite the sutra verses on equal food to elucidate the intention, divided into three parts: first, the general indication; second, the separate explanations.
一依思釋食等明經意趣分二。一標。二釋。二明依遮止不平等食明經意趣分二。一總分二。一標。二釋。二別分二。一問。二答分六 一依極少食明意趣分二。一標經句。二釋經意 二依所食極多明意趣分二。一標經句。二釋經意 三依食不消及非宜食明意趣分二。一標經句。二釋經意 四依不極多少食明意趣分二。一標經句。二釋經意 五依食已消及所宜食明意趣分二。一標經句。二釋經意 六依無染污明意趣分三。一明正義分二。一標經句。二釋經意。三答所以分二。一答無罪所以。二答安穩住所以分二。一答正義。二明安住相分二。一標。二釋分二。一依遠離多食明安住相分二。一立因。二顯果。二依不生味著明安住相分二。一立因。二顯果 第三明總結 第四明總結。
十四中第七依初夜后夜常勤修習悎寤瑜伽明資糧義分二。一廣分別。二明略義。
初文分五 一總標經句 二別問經意分四如論 三別答經意分四。一答初問分三。一標。二釋。三結。二答第二問分三。一標。二釋。三結。三答第三問分二。一標。二廣引經句分九如論。若廣分別有十六句如下所明。四答第四問分二。一標。二釋分二。一立因。二顯果分十二句如論 第四廣釋第三答文中所引經句分二。一總問。二別答分十六 一明
【現代漢語翻譯】 現代漢語譯本： 一、依據思、釋、食等闡明經文意趣，分為兩部分：一、標示；二、解釋。二、闡明依據遮止不平等飲食闡明經文意趣，分為兩部分：一、總分，分為兩部分：一、標示；二、解釋。二、別分，分為兩部分：一、提問；二、回答，分為六個方面：一、依據極少量飲食闡明意趣，分為兩部分：一、標示經文語句；二、解釋經文意旨；二、依據所食極多闡明意趣，分為兩部分：一、標示經文語句；二、解釋經文意旨；三、依據食物不消化及非適宜食物闡明意趣，分為兩部分：一、標示經文語句；二、解釋經文意旨；四、依據不過多不少的飲食闡明意趣，分為兩部分：一、標示經文語句；二、解釋經文意旨；五、依據食物已消化及適宜食物闡明意趣，分為兩部分：一、標示經文語句；二、解釋經文意旨；六、依據無染污闡明意趣，分為三部分：一、闡明正義，分為兩部分：一、標示經文語句；二、解釋經文意旨。三、回答原因，分為兩部分：一、回答無罪的原因；二、回答安穩住的原因，分為兩部分：一、回答正義；二、闡明安住之相，分為兩部分：一、標示；二、解釋，分為兩部分：一、依據遠離多食闡明安住之相，分為兩部分：一、建立因；二、顯示果。二、依據不生味著闡明安住之相，分為兩部分：一、建立因；二、顯示果。第三、闡明總結。第四、闡明總結。
十四、在（毗婆沙論）中，第七部分是依據初夜后夜常勤修習悎寤瑜伽（保持清醒的瑜伽）闡明資糧義，分為兩部分：一、廣分別；二、闡明略義。
初文分為五個部分：一、總標經文語句；二、分別提問經文意旨，分為四部分，如論中所述；三、分別回答經文意旨，分為四部分：一、回答第一個問題，分為三部分：一、標示；二、解釋；三、總結。二、回答第二個問題，分為三部分：一、標示；二、解釋；三、總結。三、回答第三個問題，分為兩部分：一、標示；二、廣泛引用經文語句，分為九句，如論中所述。如果廣分別，有十六句，如下所述。四、回答第四個問題，分為兩部分：一、標示；二、解釋，分為兩部分：一、建立因；二、顯示果，分為十二句，如論中所述。第四、廣泛解釋第三個回答文中所引用的經文語句，分為兩部分：一、總問；二、分別回答，分為十六個方面：一、闡明……
【English Translation】 English version: I. Explaining the meaning of the sutras based on thought, interpretation, food, etc., divided into two parts: 1. Indication; 2. Explanation. II. Explaining the meaning of the sutras based on prohibiting unequal food, divided into two parts: 1. General division, divided into two parts: 1. Indication; 2. Explanation. 2. Specific division, divided into two parts: 1. Question; 2. Answer, divided into six aspects: 1. Explaining the meaning based on extremely little food, divided into two parts: 1. Indicating the sutra sentences; 2. Explaining the meaning of the sutra; 2. Explaining the meaning based on eating too much, divided into two parts: 1. Indicating the sutra sentences; 2. Explaining the meaning of the sutra; 3. Explaining the meaning based on indigestion and unsuitable food, divided into two parts: 1. Indicating the sutra sentences; 2. Explaining the meaning of the sutra; 4. Explaining the meaning based on eating neither too much nor too little, divided into two parts: 1. Indicating the sutra sentences; 2. Explaining the meaning of the sutra; 5. Explaining the meaning based on food that has been digested and suitable food, divided into two parts: 1. Indicating the sutra sentences; 2. Explaining the meaning of the sutra; 6. Explaining the meaning based on non-contamination, divided into three parts: 1. Explaining the correct meaning, divided into two parts: 1. Indicating the sutra sentences; 2. Explaining the meaning of the sutra. 3. Answering the reason, divided into two parts: 1. Answering the reason for being without sin; 2. Answering the reason for dwelling in peace, divided into two parts: 1. Answering the correct meaning; 2. Explaining the characteristics of dwelling, divided into two parts: 1. Indication; 2. Explanation, divided into two parts: 1. Explaining the characteristics of dwelling based on staying away from eating too much, divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Explaining the characteristics of dwelling based on not generating attachment to taste, divided into two parts: 1. Establishing the cause; 2. Showing the result. III. Explaining the summary. IV. Explaining the summary.
XIV. In (Vibhasa-lun), the seventh part is explaining the meaning of provisions based on constantly practicing Jagara Yoga (yoga of wakefulness) in the first and last watches of the night, divided into two parts: 1. Extensive differentiation; 2. Explaining the concise meaning.
The initial text is divided into five parts: 1. General indication of the sutra sentences; 2. Specifically questioning the meaning of the sutra, divided into four parts, as described in the treatise; 3. Specifically answering the meaning of the sutra, divided into four parts: 1. Answering the first question, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion. 2. Answering the second question, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion. 3. Answering the third question, divided into two parts: 1. Indication; 2. Extensive citation of sutra sentences, divided into nine sentences, as described in the treatise. If differentiated extensively, there are sixteen sentences, as described below. 4. Answering the fourth question, divided into two parts: 1. Indication; 2. Explanation, divided into two parts: 1. Establishing the cause; 2. Showing the result, divided into twelve sentences, as described in the treatise. IV. Extensive explanation of the sutra sentences cited in the third answer, divided into two parts: 1. General question; 2. Specific answers, divided into sixteen aspects: 1. Explaining...
晝日分分二。一標。二釋 二明經行分二。一標。二釋 三明宴坐分二。一標。二釋 四略明障法分二。一標。二釋 五略明順障法分二。一標。二釋 六廣明五蓋分二。一問。二答分五如論 七廣明順障法義分二。一問。二答分五。一明順欲蓋法。二明順恚蓋法。三明順惛睡蓋法。四明順掉舉惡作蓋。五明順疑蓋法 八依經行明凈心之義分三。一問分二如論。二答分二。一答初問。二答第二問分五。一依光明想明凈修相分二。一立因。二顯果分二。一標。二釋。二依讀誦十二分教明凈修相分二。一標。二釋。三觀方隅明凈修相。四依瞻星等明凈修相。五依洗面等明凈修相。三結 九依坐時明凈障法分二。一問分二如論。二答分二。一答初問分二。一標。二釋。二答第二問分二。第一依四法明凈心義分六。一依貪慾蓋明凈法分二。一依賢善定明凈相分二。一標。二釋。二依十二分教明凈相分四。一標。二釋。三明力用分二。一立因。二顯果。四結。二依瞋恚蓋明凈心法分二。一標。二釋分二。一依定明凈心性分二。一依一方明凈相分二。一立因。二顯果。二例余方明凈分法。二依十二分教明凈心法 三依掉舉惡作蓋明凈心法分二。一標。二釋分二。一依定。二依十二分教 四依疑蓋明凈心法分二。一標。二釋分五。一
【現代漢語翻譯】 現代漢語譯本 晝日分為二：一、標示；二、解釋。 二、闡明經行，分為二：一、標示；二、解釋。 三、闡明宴坐，分為二：一、標示；二、解釋。 四、簡略闡明障礙之法，分為二：一、標示；二、解釋。 五、簡略闡明順應障礙之法，分為二：一、標示；二、解釋。 六、廣泛闡明五蓋（Nivarana，阻礙修行的五種心理障礙），分為二：一、提問；二、回答，分為五部分，如論中所述。 七、廣泛闡明順應障礙之法的意義，分為二：一、提問；二、回答，分為五部分：一、闡明順應欲蓋（Kāmacchanda，感官慾望的障礙）之法；二、闡明順應恚蓋（Vyāpāda，嗔恨的障礙）之法；三、闡明順應惛睡蓋（Thīna-middha，昏沉和睡眠的障礙）之法；四、闡明順應掉舉惡作蓋（Uddhacca-kukkucca，掉舉和後悔的障礙）；五、闡明順應疑蓋（Vicikicchā，懷疑的障礙）之法。 八、依據經行闡明凈心之義，分為三：一、提問，分為兩部分，如論中所述；二、回答，分為二：一、回答最初的提問；二、回答第二個提問，分為五部分：一、依據光明想闡明凈修之相，分為二：一、建立因；二、顯示果，分為二：一、標示；二、解釋。二、依據讀誦十二分教（Angas，佛陀教法的十二種分類）闡明凈修之相，分為二：一、標示；二、解釋。三、觀察方隅闡明凈修之相。四、依據瞻星等闡明凈修之相。五、依據洗面等闡明凈修之相。三、總結。 九、依據坐禪時闡明凈障之法，分為二：一、提問，分為兩部分，如論中所述；二、回答，分為二：一、回答最初的提問，分為二：一、標示；二、解釋。二、回答第二個提問，分為二：第一、依據四法闡明凈心之義，分為六：一、依據貪慾蓋闡明凈法，分為二：一、依據賢善定闡明凈相，分為二：一、標示；二、解釋。二、依據十二分教闡明凈相，分為四：一、標示；二、解釋。三、闡明力量作用，分為二：一、建立因；二、顯示果。四、總結。二、依據瞋恚蓋闡明凈心之法，分為二：一、標示；二、解釋，分為二：一、依據定闡明凈心之性，分為二：一、依據一方闡明凈相，分為二：一、建立因；二、顯示果。二、以其餘方為例闡明凈分之法。二、依據十二分教闡明凈心之法。 三、依據掉舉惡作蓋闡明凈心之法，分為二：一、標示；二、解釋，分為二：一、依據定；二、依據十二分教。 四、依據疑蓋闡明凈心之法，分為二：一、標示；二、解釋，分為五：一
【English Translation】 English version The daytime is divided into two: 1. Indication; 2. Explanation. 2. Explaining walking meditation, divided into two: 1. Indication; 2. Explanation. 3. Explaining seated meditation, divided into two: 1. Indication; 2. Explanation. 4. Briefly explaining obstructing dharmas, divided into two: 1. Indication; 2. Explanation. 5. Briefly explaining dharmas that accord with obstructions, divided into two: 1. Indication; 2. Explanation. 6. Broadly explaining the Five Hindrances (Nivarana, five mental obstacles that hinder practice), divided into two: 1. Question; 2. Answer, divided into five parts, as discussed in the treatise. 7. Broadly explaining the meaning of dharmas that accord with obstructions, divided into two: 1. Question; 2. Answer, divided into five parts: 1. Explaining dharmas that accord with the hindrance of sensual desire (Kāmacchanda); 2. Explaining dharmas that accord with the hindrance of ill-will (Vyāpāda); 3. Explaining dharmas that accord with the hindrance of sloth and torpor (Thīna-middha); 4. Explaining dharmas that accord with the hindrance of restlessness and remorse (Uddhacca-kukkucca); 5. Explaining dharmas that accord with the hindrance of doubt (Vicikicchā). 8. Based on walking meditation, explaining the meaning of a pure mind, divided into three: 1. Question, divided into two parts, as discussed in the treatise; 2. Answer, divided into two: 1. Answering the first question; 2. Answering the second question, divided into five parts: 1. Based on the thought of light, explaining the aspect of pure practice, divided into two: 1. Establishing the cause; 2. Revealing the result, divided into two: 1. Indication; 2. Explanation. 2. Based on reciting the twelve-part teachings (Angas, twelve categories of the Buddha's teachings), explaining the aspect of pure practice, divided into two: 1. Indication; 2. Explanation. 3. Observing the directions, explaining the aspect of pure practice. 4. Based on observing the stars, etc., explaining the aspect of pure practice. 5. Based on washing the face, etc., explaining the aspect of pure practice. 3. Conclusion. 9. Based on the time of seated meditation, explaining the dharmas that obstruct purity, divided into two: 1. Question, divided into two parts, as discussed in the treatise; 2. Answer, divided into two: 1. Answering the first question, divided into two: 1. Indication; 2. Explanation. 2. Answering the second question, divided into two: First, based on the four dharmas, explaining the meaning of a pure mind, divided into six: 1. Based on the hindrance of greed, explaining pure dharmas, divided into two: 1. Based on virtuous concentration, explaining the aspect of purity, divided into two: 1. Indication; 2. Explanation. 2. Based on the twelve-part teachings, explaining the aspect of purity, divided into four: 1. Indication; 2. Explanation. 3. Explaining the function of power, divided into two: 1. Establishing the cause; 2. Revealing the result. 4. Conclusion. 2. Based on the hindrance of anger, explaining the dharma of a pure mind, divided into two: 1. Indication; 2. Explanation, divided into two: 1. Based on concentration, explaining the nature of a pure mind, divided into two: 1. Based on one direction, explaining the aspect of purity, divided into two: 1. Establishing the cause; 2. Revealing the result. 2. Using the other directions as examples, explaining the dharma of pure division. 2. Based on the twelve-part teachings, explaining the dharma of a pure mind. 3. Based on the hindrance of restlessness and remorse, explaining the dharma of a pure mind, divided into two: 1. Indication; 2. Explanation, divided into two: 1. Based on concentration; 2. Based on the twelve-part teachings. 4. Based on the hindrance of doubt, explaining the dharma of a pure mind, divided into two: 1. Indication; 2. Explanation, divided into five: 1.
釋疑相。二明遠離相。三明作意相。四明□相。五明勝利相。五明異門義分三如論。六總結。第二依增上法明凈心法分三。一總標。二列名。三別釋分二。一明自增上分三。一問。二答分二。一依不執著。二依見過明凈心法。三結。二明世增上分三。一問。二答分二。一立因。二顯果。三結 十依晝夜初分經行坐時明凈心法分二。一標意趣。二釋意趣分二。一明護臥具法。二明順世儀分二。一明臥法。二明臥之意分二。一立因。二顯果 十一依右脅而臥明凈心法分五。一略問。二略答。三廣問。四廣答分二異門。初依勇猛明相似分三。一立喻。二法合。三簡餘三眾分二。一明正義。二立因。第二異門依法爾明相似分二。一立德分四如論。二顯過。五結 十二依住光明相臥明凈心法分三。一問。二答分二。一立因。二顯果。三結 十三依正念臥明凈心法分三。一問。二答分二。一立因。二顯果分二。一依善心明正念。二依舍心明正念。三結 十四依正知臥明凈心法分三。一問。二答分二。一立所治法。二明能治道。三結 十五依思惟起想巧便而臥明凈心法分三。一問。二答分二。一明起想正義分三。一依無重睡眠明思起想分四。一立因。二顯果。三立喻。四法合。二依聽許明思起想分二。一立因。二顯果。三依修善明思
【現代漢語翻譯】 現代漢語譯本： 釋疑相（解釋疑惑的方面）。二、明遠離相（闡明遠離的方面）。三、明作意相（闡明作意的方面）。四、明□相（原文此處缺失）。五、明勝利相（闡明勝利的方面）。五、明異門義（闡明不同角度的意義），分三點如論中所述。六、總結。 第二，依增上法（依靠增上的方法）明凈心法（闡明清凈心的方法），分三點：一、總標（總的標示）。二、列名（列出名稱）。三、別釋（分別解釋），又分二點：一、明自增上（闡明自身增上），分三點：一、問。二、答，又分二點：一、依不執著（依靠不執著）。二、依見過明凈心法（依靠認識過患來闡明清凈心的方法）。三、結。 二、明世增上（闡明世間增上），分三點：一、問。二、答，又分二點：一、立因（建立原因）。二、顯果（顯示結果）。三、結。 十、依晝夜初分經行坐時明凈心法（依靠白天和夜晚的最初時段，通過經行、禪坐來闡明清凈心的方法），分二點：一、標意趣（標示意趣）。二、釋意趣（解釋意趣），又分二點：一、明護臥具法（闡明守護臥具的方法）。二、明順世儀（闡明順應世間的儀軌），又分二點：一、明臥法（闡明睡眠的方法）。二、明臥之意（闡明睡眠的意義），又分二點：一、立因（建立原因）。二、顯果（顯示結果）。 十一、依右脅而臥明凈心法（依靠右側臥姿來闡明清凈心的方法），分五點：一、略問（簡略提問）。二、略答（簡略回答）。三、廣問（詳細提問）。四、廣答（詳細回答），又分二個異門（不同角度）。初，依勇猛明相似（首先，依靠勇猛來闡明相似之處），分三點：一、立喻（建立比喻）。二、法合（佛法與比喻相合）。三、簡餘三眾（簡別其餘三種眾生），又分二點：一、明正義（闡明正確的意義）。二、立因（建立原因）。第二異門，依法爾明相似（第二個角度，依靠自然而然的道理來闡明相似之處），分二點：一、立德（建立功德），分四點如論中所述。二、顯過（顯示過患）。五、結。 十二、依住光明相臥明凈心法（依靠安住光明之相來睡眠，從而闡明清凈心的方法），分三點：一、問。二、答，又分二點：一、立因（建立原因）。二、顯果（顯示結果）。三、結。 十三、依正念臥明凈心法（依靠正念來睡眠，從而闡明清凈心的方法），分三點：一、問。二、答，又分二點：一、立因（建立原因）。二、顯果（顯示結果），又分二點：一、依善心明正念（依靠善心來闡明正念）。二、依舍心明正念（依靠舍心來闡明正念）。三、結。 十四、依正知臥明凈心法（依靠正知來睡眠，從而闡明清凈心的方法），分三點：一、問。二、答，又分二點：一、立所治法（建立所要對治的法）。二、明能治道（闡明能夠對治的道路）。三、結。 十五、依思惟起想巧便而臥明凈心法（依靠思惟並生起正確的想法，以善巧方便來睡眠，從而闡明清凈心的方法），分三點：一、問。二、答，又分二點：一、明起想正義（闡明生起想法的正確意義），分三點：一、依無重睡眠明思起想（依靠不沉溺於睡眠來闡明思惟並生起想法），分四點：一、立因（建立原因）。二、顯果（顯示結果）。三、立喻（建立比喻）。四、法合（佛法與比喻相合）。二、依聽許明思起想（依靠聽聞和允許來闡明思惟並生起想法），分二點：一、立因（建立原因）。二、顯果（顯示結果）。三、依修善明思（依靠修習善法來闡明思惟）
English version: Explaining the aspects of doubt. Second, explaining the aspects of detachment. Third, explaining the aspects of intention. Fourth, explaining the aspects of □ (missing in the original text). Fifth, explaining the aspects of victory. Fifth, explaining the different meanings, divided into three points as mentioned in the treatise. Sixth, conclusion. Second, relying on the superior Dharma (增上法) [superior methods] to clarify the Dharma of pure mind (凈心法), divided into three points: First, general indication. Second, listing the names. Third, separate explanations, further divided into two points: First, clarifying self-superiority, divided into three points: First, question. Second, answer, further divided into two points: First, relying on non-attachment. Second, relying on seeing faults to clarify the Dharma of pure mind. Third, conclusion. Second, clarifying worldly superiority, divided into three points: First, question. Second, answer, further divided into two points: First, establishing the cause. Second, revealing the result. Third, conclusion. Tenth, relying on the initial divisions of day and night, walking and sitting meditation to clarify the Dharma of pure mind, divided into two points: First, indicating the intention. Second, explaining the intention, further divided into two points: First, clarifying the method of protecting bedding. Second, clarifying worldly conduct, further divided into two points: First, clarifying the method of sleeping. Second, clarifying the meaning of sleeping, further divided into two points: First, establishing the cause. Second, revealing the result. Eleventh, relying on lying on the right side to clarify the Dharma of pure mind, divided into five points: First, brief question. Second, brief answer. Third, detailed question. Fourth, detailed answer, further divided into two different perspectives. First, relying on vigor to clarify similarities, divided into three points: First, establishing a metaphor. Second, Dharma (佛法) [Buddhist teachings] and metaphor combined. Third, distinguishing the remaining three assemblies, further divided into two points: First, clarifying the correct meaning. Second, establishing the cause. Second perspective, relying on naturalness to clarify similarities, divided into two points: First, establishing virtues, divided into four points as mentioned in the treatise. Second, revealing faults. Fifth, conclusion. Twelfth, relying on dwelling in the aspect of light while sleeping to clarify the Dharma of pure mind, divided into three points: First, question. Second, answer, further divided into two points: First, establishing the cause. Second, revealing the result. Third, conclusion. Thirteenth, relying on right mindfulness while sleeping to clarify the Dharma of pure mind, divided into three points: First, question. Second, answer, further divided into two points: First, establishing the cause. Second, revealing the result, further divided into two points: First, relying on wholesome mind to clarify right mindfulness. Second, relying on equanimity to clarify right mindfulness. Third, conclusion. Fourteenth, relying on right knowledge while sleeping to clarify the Dharma of pure mind, divided into three points: First, question. Second, answer, further divided into two points: First, establishing the Dharma to be treated. Second, clarifying the path that can treat it. Third, conclusion. Fifteenth, relying on thinking and arising thoughts with skillful means while sleeping to clarify the Dharma of pure mind, divided into three points: First, question. Second, answer, further divided into two points: First, clarifying the correct meaning of arising thoughts, divided into three points: First, relying on not indulging in sleep to clarify thinking and arising thoughts, divided into four points: First, establishing the cause. Second, revealing the result. Third, establishing a metaphor. Fourth, Dharma and metaphor combined. Second, relying on listening and permission to clarify thinking and arising thoughts, divided into two points: First, establishing the cause. Second, revealing the result. Third, relying on cultivating goodness to clarify thinking.
【English Translation】 Explaining the aspects of doubt. Second, explaining the aspects of detachment. Third, explaining the aspects of intention. Fourth, explaining the aspects of □ (missing in the original text). Fifth, explaining the aspects of victory. Fifth, explaining the different meanings, divided into three points as mentioned in the treatise. Sixth, conclusion. Second, relying on the superior Dharma (增上法) [superior methods] to clarify the Dharma of pure mind (凈心法), divided into three points: First, general indication. Second, listing the names. Third, separate explanations, further divided into two points: First, clarifying self-superiority, divided into three points: First, question. Second, answer, further divided into two points: First, relying on non-attachment. Second, relying on seeing faults to clarify the Dharma of pure mind. Third, conclusion. Second, clarifying worldly superiority, divided into three points: First, question. Second, answer, further divided into two points: First, establishing the cause. Second, revealing the result. Third, conclusion. Tenth, relying on the initial divisions of day and night, walking and sitting meditation to clarify the Dharma of pure mind, divided into two points: First, indicating the intention. Second, explaining the intention, further divided into two points: First, clarifying the method of protecting bedding. Second, clarifying worldly conduct, further divided into two points: First, clarifying the method of sleeping. Second, clarifying the meaning of sleeping, further divided into two points: First, establishing the cause. Second, revealing the result. Eleventh, relying on lying on the right side to clarify the Dharma of pure mind, divided into five points: First, brief question. Second, brief answer. Third, detailed question. Fourth, detailed answer, further divided into two different perspectives. First, relying on vigor to clarify similarities, divided into three points: First, establishing a metaphor. Second, Dharma (佛法) [Buddhist teachings] and metaphor combined. Third, distinguishing the remaining three assemblies, further divided into two points: First, clarifying the correct meaning. Second, establishing the cause. Second perspective, relying on naturalness to clarify similarities, divided into two points: First, establishing virtues, divided into four points as mentioned in the treatise. Second, revealing faults. Fifth, conclusion. Twelfth, relying on dwelling in the aspect of light while sleeping to clarify the Dharma of pure mind, divided into three points: First, question. Second, answer, further divided into two points: First, establishing the cause. Second, revealing the result. Third, conclusion. Thirteenth, relying on right mindfulness while sleeping to clarify the Dharma of pure mind, divided into three points: First, question. Second, answer, further divided into two points: First, establishing the cause. Second, revealing the result, further divided into two points: First, relying on wholesome mind to clarify right mindfulness. Second, relying on equanimity to clarify right mindfulness. Third, conclusion. Fourteenth, relying on right knowledge while sleeping to clarify the Dharma of pure mind, divided into three points: First, question. Second, answer, further divided into two points: First, establishing the Dharma to be treated. Second, clarifying the path that can treat it. Third, conclusion. Fifteenth, relying on thinking and arising thoughts with skillful means while sleeping to clarify the Dharma of pure mind, divided into three points: First, question. Second, answer, further divided into two points: First, clarifying the correct meaning of arising thoughts, divided into three points: First, relying on not indulging in sleep to clarify thinking and arising thoughts, divided into four points: First, establishing the cause. Second, revealing the result. Third, establishing a metaphor. Fourth, Dharma and metaphor combined. Second, relying on listening and permission to clarify thinking and arising thoughts, divided into two points: First, establishing the cause. Second, revealing the result. Third, relying on cultivating goodness to clarify thinking.
起想分二。一立因。二顯果。二明三想作用分三。一明無重眠用。二明聽許用。三明修善用。三結 十六依至夜後分速疾悎寤等明凈心法分二。一問。二答分四。一明後夜分相。二明臥法。三明臥之意趣分二。一立因。二顯果。四明凈心法 第五明總結。
第二明略義分三 一略釋分五。一總門。二略答。三徴問四答列名分四。一列精進作事。二列依時臥作事。三列無染心臥作事。四列不過時起作事。五結 二廣明意趣分三。一總標。二徴問。三廣答四正作事分二。一明四正作事相分四。一明初晝夜分正作事分二。一標經句。二釋經文分二。一標。二釋。二明第二中夜正作事分二。一標經句。二釋經文分二。一標。二釋。三明第三住光明想等正作事分二。一標經句。二釋經文分二。一標。二釋。四明第四初夜後分正作事分二。一標經句。二釋經文分二。一標二釋 第二重明第三住光明想等作事業用分二。一標經文。二解釋經文分二。一略釋分二。一明無染眠相。二明超不過時相。二廣解分二。一明前二緣作用分三。一問。二答分二。一明正念作用。二明正知作用。三結。二明後二緣作用分二。一明正義。二結 第三明想結。
十四中第八依正知而住明資糧義分二。一廣分別。二明略義。
初文分四
【現代漢語翻譯】 現代漢語譯本 起想（生起念頭）分為兩部分。一是確立原因，二是顯現結果。 第二，闡明三種念頭的作用，分為三部分。一是闡明沒有沉重睡眠的作用，二是闡明聽聞允許的作用，三是闡明修習善行的作用。第三是總結。 十六，依靠直至後半夜的迅速覺醒等，闡明清凈心法，分為兩部分。一是提問，二是回答，分為四部分。一是闡明後半夜的景象，二是闡明睡眠的方法，三是闡明睡眠的意趣，分為兩部分。一是確立原因，二是顯現結果。四是闡明清凈心法。第五是總結。 第二，闡明簡略的意義，分為三部分。一是簡略解釋，分為五部分。一是總綱，二是簡略回答，三是提出問題，四是回答並列出名稱，分為四部分。一是列出精進做事，二是列出依時睡眠做事，三是列出無染心睡眠做事，四是列出不過時起床做事。第五是總結。二是廣泛闡明意趣，分為三部分。一是總標，二是提出問題，三是廣泛回答。四是正確做事，分為兩部分。一是闡明四種正確做事的景象，分為四部分。一是闡明初晝夜的正確做事，分為兩部分。一是標出經文語句，二是解釋經文，分為兩部分。一是標出，二是解釋。二是闡明第二中夜的正確做事，分為兩部分。一是標出經文語句，二是解釋經文，分為兩部分。一是標出，二是解釋。三是闡明第三的安住光明想（安住于光明觀想）等正確做事，分為兩部分。一是標出經文語句，二是解釋經文，分為兩部分。一是標出，二是解釋。四是闡明第四的初夜後半部分的正確做事，分為兩部分。一是標出經文語句，二是解釋經文，分為兩部分。一是標出，二是解釋。第二，再次闡明第三的安住光明想等做事的事業作用，分為兩部分。一是標出經文，二是解釋經文，分為兩部分。一是簡略解釋，分為兩部分。一是闡明無染睡眠的景象，二是闡明超越不過時的景象。二是廣泛解釋，分為兩部分。一是闡明前兩種因緣的作用，分為三部分。一是提問，二是回答，分為兩部分。一是闡明正念的作用，二是闡明正知的作用。三是總結。二是闡明后兩種因緣的作用，分為兩部分。一是闡明正義，二是總結。第三，闡明觀想的總結。 十四，在第八中，依靠正知而安住，闡明資糧的意義，分為兩部分。一是廣泛分別，二是闡明簡略的意義。 初文分為四部分。
【English Translation】 English version The arising of thoughts is divided into two parts. First, establishing the cause; second, revealing the result. Second, clarifying the function of the three thoughts, divided into three parts. First, clarifying the function of not having heavy sleep; second, clarifying the function of listening and permitting; third, clarifying the function of cultivating good deeds. Third is the conclusion. Sixteen, relying on the swift awakening until the latter part of the night, etc., clarifying the pure mind Dharma, divided into two parts. First, a question; second, an answer, divided into four parts. First, clarifying the appearance of the latter part of the night; second, clarifying the method of sleeping; third, clarifying the intention of sleeping, divided into two parts. First, establishing the cause; second, revealing the result. Fourth, clarifying the pure mind Dharma. Fifth is the conclusion. Second, clarifying the concise meaning, divided into three parts. First, a concise explanation, divided into five parts. First, the general outline; second, a concise answer; third, raising a question; fourth, answering and listing the names, divided into four parts. First, listing diligent actions; second, listing actions of sleeping on time; third, listing actions of sleeping with an undefiled mind; fourth, listing actions of getting up not past the time. Fifth is the conclusion. Second, extensively clarifying the intention, divided into three parts. First, a general statement; second, raising a question; third, extensively answering. Fourth, correct actions, divided into two parts. First, clarifying the appearance of the four correct actions, divided into four parts. First, clarifying the correct actions of the first day and night, divided into two parts. First, stating the sutra phrase; second, explaining the sutra text, divided into two parts. First, stating; second, explaining. Second, clarifying the correct actions of the second middle of the night, divided into two parts. First, stating the sutra phrase; second, explaining the sutra text, divided into two parts. First, stating; second, explaining. Third, clarifying the correct actions of the third dwelling in the 'light perception' (abiding in the contemplation of light), etc., divided into two parts. First, stating the sutra phrase; second, explaining the sutra text, divided into two parts. First, stating; second, explaining. Fourth, clarifying the correct actions of the latter part of the first night, divided into two parts. First, stating the sutra phrase; second, explaining the sutra text, divided into two parts. First, stating; second, explaining. Second, again clarifying the functional effect of the third dwelling in the 'light perception' (abiding in the contemplation of light), etc., divided into two parts. First, stating the sutra text; second, explaining the sutra text, divided into two parts. First, a concise explanation, divided into two parts. First, clarifying the appearance of undefiled sleep; second, clarifying the appearance of transcending not past the time. Second, an extensive explanation, divided into two parts. First, clarifying the function of the first two conditions, divided into three parts. First, a question; second, an answer, divided into two parts. First, clarifying the function of right mindfulness; second, clarifying the function of right knowledge. Third is the conclusion. Second, clarifying the function of the latter two conditions, divided into two parts. First, clarifying the correct meaning; second, the conclusion. Third, clarifying the conclusion of contemplation. Fourteen, in the eighth, relying on right knowledge and abiding, clarifying the meaning of provisions, divided into two parts. First, extensive differentiation; second, clarifying the concise meaning. The initial text is divided into four parts.
。一總問。二引經句略答分六如論。三廣解經文分二。一明往還等六法。二明六法次第。初文分六門。
第一明往還正知而住三法門分四。一總標經句。二別問分三如論。三別答分三 一答往相分二。一標。二釋分三如論 二答還相分二。一標。二釋分三如論 三答往還正知住相分二。一標。二釋分二。一明正知相。二明正知勝利分四。一依自性。二依處。三依時。四依種相明勝利 四明總結。
第二明睹瞻正知住三法門分四。一總標經句。二別問分三如論。三別答分三 一答睹相分三。一標。二釋。三結 二答瞻相分三。一標。二釋分二。一立因。二顯果分三。一依情。二依非情。三依情非情顯果。三結 三答正知住相分二。一明正知相分二。一明正義分四。一依自性。二依處。三依時。四依種相明正知義。二結。二明正知勝利分四。一依自性。二依處。三依時。四依種相明勝利 四總結。
第三明屈申正知住三法門分四。一總標經句。二別門分三如論。三別答分二 一答屈申二相分三。一立因。二顯果。三結 二答正知住相分三。一明正知相分二。一明正義分四。一依自性。二依處。三依時。四依種相。二結正知義。二明正住相分二。一立因。二顯果分四。一依自性。二依處。三依時。四依種
【現代漢語翻譯】 現代漢語譯本 一、總問。 二、引經句略答，分六如論。 三、廣解經文，分二：一、明往還等六法；二、明六法次第。初文分六門。
第一，明往還正知而住三法門，分四：一、總標經句；二、別問，分三如論；三、別答，分三：一、答往相，分二：一、標；二、釋，分三如論；二、答還相，分二：一、標；二、釋，分三如論；三、答往還正知住相，分二：一、標；二、釋，分二：一、明正知相；二、明正知勝利，分四：一、依自性；二、依處；三、依時；四、依種相明勝利；四、明總結。
第二，明睹瞻正知住三法門，分四：一、總標經句；二、別問，分三如論；三、別答，分三：一、答睹相，分三：一、標；二、釋；三、結；二、答瞻相，分三：一、標；二、釋，分二：一、立因；二、顯果，分三：一、依情；二、依非情；三、依情非情顯果；三、結；三、答正知住相，分二：一、明正知相，分二：一、明正義，分四：一、依自性；二、依處；三、依時；四、依種相明正知義；二、結；二、明正知勝利，分四：一、依自性；二、依處；三、依時；四、依種相明勝利；四、總結。
第三，明屈申正知住三法門，分四：一、總標經句；二、別門，分三如論；三、別答，分二：一、答屈申二相，分三：一、立因；二、顯果；三、結；二、答正知住相，分三：一、明正知相，分二：一、明正義，分四：一、依自性；二、依處；三、依時；四、依種相；二、結正知義；二、明正住相，分二：一、立因；二、顯果，分四：一、依自性；二、依處；三、依時；四、依種
【English Translation】 English version 1. General Inquiry. 2. Briefly answer by quoting scriptures, dividing into six aspects as discussed in the treatise. 3. Elaborate on the scripture text, dividing into two: 1. Clarify the six Dharmas such as going and returning; 2. Clarify the order of the six Dharmas. The initial text is divided into six sections.
First, clarify the three Dharma gates of going and returning, abiding with right knowledge, divided into four: 1. Generally state the scripture passage; 2. Specifically inquire, dividing into three as discussed in the treatise; 3. Specifically answer, dividing into three: 1. Answer the aspect of going, dividing into two: 1. Statement; 2. Explanation, dividing into three as discussed in the treatise; 2. Answer the aspect of returning, dividing into two: 1. Statement; 2. Explanation, dividing into three as discussed in the treatise; 3. Answer the aspect of abiding with right knowledge in going and returning, dividing into two: 1. Statement; 2. Explanation, dividing into two: 1. Clarify the aspect of right knowledge; 2. Clarify the benefits of right knowledge, dividing into four: 1. Based on self-nature (svabhava); 2. Based on location (sthana); 3. Based on time (kala); 4. Based on seed-aspect (bija-akara) to clarify the benefits; 4. Clarify the conclusion.
Second, clarify the three Dharma gates of seeing and gazing, abiding with right knowledge, divided into four: 1. Generally state the scripture passage; 2. Specifically inquire, dividing into three as discussed in the treatise; 3. Specifically answer, dividing into three: 1. Answer the aspect of seeing, dividing into three: 1. Statement; 2. Explanation; 3. Conclusion; 2. Answer the aspect of gazing, dividing into three: 1. Statement; 2. Explanation, dividing into two: 1. Establish the cause; 2. Manifest the result, dividing into three: 1. Based on sentient beings (sattva); 2. Based on non-sentient beings (asattva); 3. Based on sentient and non-sentient beings to manifest the result; 3. Conclusion; 3. Answer the aspect of abiding with right knowledge, dividing into two: 1. Clarify the aspect of right knowledge, dividing into two: 1. Clarify the right meaning, dividing into four: 1. Based on self-nature (svabhava); 2. Based on location (sthana); 3. Based on time (kala); 4. Based on seed-aspect (bija-akara) to clarify the meaning of right knowledge; 2. Conclusion; 2. Clarify the benefits of right knowledge, dividing into four: 1. Based on self-nature (svabhava); 2. Based on location (sthana); 3. Based on time (kala); 4. Based on seed-aspect (bija-akara) to clarify the benefits; 4. Conclusion.
Third, clarify the three Dharma gates of bending and stretching, abiding with right knowledge, divided into four: 1. Generally state the scripture passage; 2. Specifically inquire, dividing into three as discussed in the treatise; 3. Specifically answer, dividing into two: 1. Answer the two aspects of bending and stretching, dividing into three: 1. Establish the cause; 2. Manifest the result; 3. Conclusion; 2. Answer the aspect of abiding with right knowledge, dividing into three: 1. Clarify the aspect of right knowledge, dividing into two: 1. Clarify the right meaning, dividing into four: 1. Based on self-nature (svabhava); 2. Based on location (sthana); 3. Based on time (kala); 4. Based on seed-aspect (bija-akara); 2. Conclude the meaning of right knowledge; 2. Clarify the aspect of right abiding, dividing into two: 1. Establish the cause; 2. Manifest the result, dividing into four: 1. Based on self-nature (svabhava); 2. Based on location (sthana); 3. Based on time (kala); 4. Based on seed
相顯果 四總結。
第四明持衣缽正知住四法門分四。一總標經句。二別問分四如論。三別答分四 一答持大衣義分二。一明衣體。二明持義分二。一受用。二將護 二答持中下二衣等義分二。一明衣體分二。一明中下衣體。二明長衣體。二明持義分二如論 三答持缽義分二。一明缽體。二明持義分二如論 四答正知住分分二。一明正知相分二。一明正義分四。一依自性。二依處。三依時。四依種相正知相。二結。二明正知住勝利分二。一立因。二顯果分四。一依自性。二依處。三依時。四依種相顯果 四總結。
第五明食飲啖嘗正知住五法門分四。一總標經句。二別問分五如論。三別答分五 一答食相分二。一總。二別 二答啖相分三。一問。二答分六如論。三結 三答嘗相分三。一問。二答分十二如論。三結 四答飲相分三。一問。二答分六如論。三結 五答正知住相分二。一明正知義分二。一明正義分四。一依自性。二依處。三依時。四依行相明正知義。二結。二明正知勝利分二。一立因。二顯果分四同前 四總結。
第六明行住等九法門分四。一總標經句。二別問分九如論。三別答分九 一答行相分二。一明正義。二結 二答住相分二。一明正義。二結 三答坐相分三。一處。二相。三結
【現代漢語翻譯】 相顯果 四總結。
第四，闡明『持衣缽正知住』四法門，分為四部分：一、總標經句；二、分別提問，分為四部分，如論所述；三、分別解答，分為四部分：一、解答『持大衣』的意義，分為兩部分：一、闡明衣的本體；二、闡明『持』的意義，分為兩部分：一、受用，二、將護；二、解答『持中下二衣』等的意義，分為兩部分：一、闡明衣的本體，分為兩部分：一、闡明中下衣的本體，二、闡明長衣的本體；二、闡明『持』的意義，分為兩部分，如論所述；三、解答『持缽』的意義，分為兩部分：一、闡明缽的本體；二、闡明『持』的意義，分為兩部分，如論所述；四、解答『正知住』，分為兩部分：一、闡明『正知』的相狀，分為兩部分：一、闡明『正』的意義，分為四方面：一、依自性，二、依處所，三、依時間，四、依種類相狀，闡明『正知』的相狀；二、總結。二、闡明『正知住』的勝利，分為兩部分：一、立因，二、顯果，分為四方面：一、依自性，二、依處所，三、依時間，四、依種類相狀，顯現果報；四、總結。
第五，闡明『食飲啖嘗正知住』五法門，分為四部分：一、總標經句；二、分別提問，分為五部分，如論所述；三、分別解答，分為五部分：一、解答『食』的相狀，分為兩部分：一、總說，二、別說；二、解答『啖』的相狀，分為三部分：一、提問，二、解答，分為六方面，如論所述；三、總結；三、解答『嘗』的相狀，分為三部分：一、提問，二、解答，分為十二方面，如論所述；三、總結；四、解答『飲』的相狀，分為三部分：一、提問，二、解答，分為六方面，如論所述；三、總結；五、解答『正知住』的相狀，分為兩部分：一、闡明『正知』的意義，分為兩部分：一、闡明『正』的意義，分為四方面：一、依自性，二、依處所，三、依時間，四、依行相，闡明『正知』的意義；二、總結。二、闡明『正知』的勝利，分為兩部分：一、立因，二、顯果，分為四方面，與前相同；四、總結。
第六，闡明『行住』等九法門，分為四部分：一、總標經句；二、分別提問，分為九部分，如論所述；三、分別解答，分為九部分：一、解答『行』的相狀，分為兩部分：一、闡明『正』的意義，二、總結；二、解答『住』的相狀，分為兩部分：一、闡明『正』的意義，二、總結；三、解答『坐』的相狀，分為三部分：一、處所，二、相狀，三、總結。
【English Translation】 English version The Manifestation of Results, Four Summaries.
Fourth, elucidating the four Dharma gates of 'Holding Robes and Bowl with Right Mindfulness,' divided into four parts: 1. General statement of the sutra verses; 2. Separate questions, divided into four parts, as discussed in the treatise; 3. Separate answers, divided into four parts: 1. Answering the meaning of 'Holding the Great Robe,' divided into two parts: 1. Explaining the substance of the robe; 2. Explaining the meaning of 'Holding,' divided into two parts: 1. Use, 2. Protection; 2. Answering the meaning of 'Holding the Middle and Lower Two Robes,' etc., divided into two parts: 1. Explaining the substance of the robe, divided into two parts: 1. Explaining the substance of the Middle and Lower Robes, 2. Explaining the substance of the Long Robe; 2. Explaining the meaning of 'Holding,' divided into two parts, as discussed in the treatise; 3. Answering the meaning of 'Holding the Bowl,' divided into two parts: 1. Explaining the substance of the bowl; 2. Explaining the meaning of 'Holding,' divided into two parts, as discussed in the treatise; 4. Answering 'Right Mindfulness Abiding,' divided into two parts: 1. Explaining the characteristics of 'Right Mindfulness,' divided into two parts: 1. Explaining the meaning of 'Right,' divided into four aspects: 1. According to self-nature, 2. According to location, 3. According to time, 4. According to type and characteristics, explaining the characteristics of 'Right Mindfulness'; 2. Conclusion. 2. Explaining the benefits of 'Right Mindfulness Abiding,' divided into two parts: 1. Establishing the cause, 2. Manifesting the result, divided into four aspects: 1. According to self-nature, 2. According to location, 3. According to time, 4. According to type and characteristics, manifesting the result; 4. Summary.
Fifth, elucidating the five Dharma gates of 'Eating, Drinking, Chewing, Tasting with Right Mindfulness,' divided into four parts: 1. General statement of the sutra verses; 2. Separate questions, divided into five parts, as discussed in the treatise; 3. Separate answers, divided into five parts: 1. Answering the characteristics of 'Eating,' divided into two parts: 1. General explanation, 2. Specific explanation; 2. Answering the characteristics of 'Chewing,' divided into three parts: 1. Question, 2. Answer, divided into six aspects, as discussed in the treatise; 3. Conclusion; 3. Answering the characteristics of 'Tasting,' divided into three parts: 1. Question, 2. Answer, divided into twelve aspects, as discussed in the treatise; 3. Conclusion; 4. Answering the characteristics of 'Drinking,' divided into three parts: 1. Question, 2. Answer, divided into six aspects, as discussed in the treatise; 3. Conclusion; 5. Answering the characteristics of 'Right Mindfulness Abiding,' divided into two parts: 1. Explaining the meaning of 'Right Mindfulness,' divided into two parts: 1. Explaining the meaning of 'Right,' divided into four aspects: 1. According to self-nature, 2. According to location, 3. According to time, 4. According to conduct, explaining the meaning of 'Right Mindfulness'; 2. Conclusion. 2. Explaining the benefits of 'Right Mindfulness,' divided into two parts: 1. Establishing the cause, 2. Manifesting the result, divided into four aspects, the same as before; 4. Summary.
Sixth, elucidating the nine Dharma gates of 'Walking, Standing,' etc., divided into four parts: 1. General statement of the sutra verses; 2. Separate questions, divided into nine parts, as discussed in the treatise; 3. Separate answers, divided into nine parts: 1. Answering the characteristics of 'Walking,' divided into two parts: 1. Explaining the meaning of 'Right,' 2. Conclusion; 2. Answering the characteristics of 'Standing,' divided into two parts: 1. Explaining the meaning of 'Right,' 2. Conclusion; 3. Answering the characteristics of 'Sitting,' divided into three parts: 1. Location, 2. Characteristics, 3. Conclusion.
四答臥相分三。一處。二相。三結 五答悟寤相 六答語相分三。一標。二釋。三結 七答默相分三。一立因。二顯果。三結 八答解勞睡相分三。一立因。二顯果。三結 九答行等八法正知住分二。一明正知相分二。一明正義分四同前。二結。二明正住勝利分二。一立因。二顯果分四。一依自性等同前 四總結。
第二明六法門次第分二。一總問。二別答分二。一答初問。二答第二問 初文分十二。一答往還門次第。二答睹睡正知門次第。三答屈申正知住門次第。四答持衣缽等正知住門次第。五答食飲啖嘗正知住門次第。六答行住正知住次第。七答坐正知住次第。八答臥正知住次第。九答悟寤正知住次第。十答語正知住次第。十一答默正知住次第。十二答解勞睡時正知住次第 第二答第二問顯何事分三。一總標。二略釋分二如論。三廣解分二。第一明正知住二法分二。一明正知義分二。一明正義。二結。二明正住義分二。一明正義。二結。第二明行時住時二法差別相分二。一依村邑等中往還等五法門 明行時差別相分二。一明正義。二結。二依精舍等中行等四法門明住時差別相分二。一明正義。二結 第四明總結。
第二明略義分三 一略釋分三 一總問 二略答分三。一依行時五業。二依住時五業
【現代漢語翻譯】 現代漢語譯本 四、回答臥相，分為三部分：一、處所；二、相狀；三、總結。 五、回答覺悟醒來的相狀。 六、回答語相，分為三部分：一、標示；二、解釋；三、總結。 七、回答默相，分為三部分：一、建立原因；二、顯示結果；三、總結。 八、回答解除疲勞睡眠的相狀，分為三部分：一、建立原因；二、顯示結果；三、總結。 九、回答行走等八種法，以正知安住，分為兩部分：一、闡明正知的相狀，分為兩部分：一、闡明正知之義，分為四點，與前相同；二、總結。二、闡明正住的勝利，分為兩部分：一、建立原因；二、顯示結果，分為四點：一、依靠自性等，與前相同；四、總結。
第二、闡明六法門的次第，分為兩部分：一、總的提問；二、分別回答，分為兩部分：一、回答最初的提問；二、回答第二個提問。最初的文分為十二部分：一、回答往還門（往來）的次第；二、回答觀看睡眠正知門的次第；三、回答屈伸正知住門的次第；四、回答持衣缽等正知住門的次第；五、回答食飲啖嘗（吃喝咀嚼品嚐）正知住門的次第；六、回答行走安住正知住的次第；七、回答坐正知住的次第；八、回答臥正知住的次第；九、回答覺悟醒來正知住的次第；十、回答語正知住的次第；十一、回答默正知住的次第；十二、回答解除疲勞睡眠時正知住的次第。第二、回答第二個提問，顯示什麼事情，分為三部分：一、總的標示；二、簡略解釋，分為兩點，如論中所說；三、廣泛解釋，分為兩部分：第一、闡明正知住二法，分為兩部分：一、闡明正知之義，分為兩部分：一、闡明正義；二、總結。二、闡明正住之義，分為兩部分：一、闡明正義；二、總結。第二、闡明行走時和安住時二法的差別相，分為兩部分：一、依靠村邑等中往還等五種法門，闡明行走時的差別相，分為兩部分：一、闡明正義；二、總結。二、依靠精舍等中行走等四種法門，闡明安住時的差別相，分為兩部分：一、闡明正義；二、總結。第四、闡明總結。
第二、闡明簡略的意義，分為三部分：一、簡略解釋，分為三部分：一、總的提問；二、簡略回答，分為三部分：一、依靠行走時的五種行為；二、依靠安住時的五種行為。
【English Translation】 English version Four, answering the lying-down posture is divided into three parts: one, the place; two, the characteristics; three, the conclusion. Five, answering the characteristics of awakening. Six, answering the speech posture is divided into three parts: one, the indication; two, the explanation; three, the conclusion. Seven, answering the silent posture is divided into three parts: one, establishing the cause; two, revealing the result; three, the conclusion. Eight, answering the posture of relieving fatigue and sleeping is divided into three parts: one, establishing the cause; two, revealing the result; three, the conclusion. Nine, answering the eight dharmas such as walking, abiding in right mindfulness, is divided into two parts: one, clarifying the characteristics of right mindfulness, divided into two parts: one, clarifying the meaning of right mindfulness, divided into four points, the same as before; two, the conclusion. Two, clarifying the benefits of right abiding, divided into two parts: one, establishing the cause; two, revealing the result, divided into four points: one, relying on self-nature, etc., the same as before; four, the conclusion.
Second, clarifying the order of the six dharma gates is divided into two parts: one, a general question; two, separate answers, divided into two parts: one, answering the initial question; two, answering the second question. The initial text is divided into twelve parts: one, answering the order of the going and returning gate; two, answering the order of the mindfulness gate of watching sleep; three, answering the order of the mindfulness gate of bending and stretching; four, answering the order of the mindfulness gate of holding robes and bowls, etc.; five, answering the order of the mindfulness gate of eating, drinking, chewing, and tasting; six, answering the order of the mindfulness gate of walking and abiding; seven, answering the order of the mindfulness gate of sitting; eight, answering the order of the mindfulness gate of lying down; nine, answering the order of the mindfulness gate of awakening; ten, answering the order of the mindfulness gate of speaking; eleven, answering the order of the mindfulness gate of silence; twelve, answering the order of the mindfulness gate of relieving fatigue and sleeping. Second, answering the second question, revealing what matter, is divided into three parts: one, a general indication; two, a brief explanation, divided into two points, as stated in the treatise; three, a broad explanation, divided into two parts: first, clarifying the two dharmas of right mindfulness and abiding, divided into two parts: one, clarifying the meaning of right mindfulness, divided into two parts: one, clarifying the right meaning; two, the conclusion. Two, clarifying the meaning of right abiding, divided into two parts: one, clarifying the right meaning; two, the conclusion. Second, clarifying the difference between the two dharmas of walking and abiding, divided into two parts: one, relying on the five dharma gates of going and returning in villages, etc., clarifying the difference in walking, divided into two parts: one, clarifying the right meaning; two, the conclusion. Two, relying on the four dharma gates of walking, etc., in monasteries, etc., clarifying the difference in abiding, divided into two parts: one, clarifying the right meaning; two, the conclusion. Fourth, clarifying the conclusion.
Second, clarifying the brief meaning is divided into three parts: one, a brief explanation, divided into three parts: one, a general question; two, a brief answer, divided into three parts: one, relying on the five actions of walking; two, relying on the five actions of abiding.
。三依正知四業明略義。三總結 二廣解分三 第一明行時五業分二。一略釋分三。一總問。二略答分五如論。三結。二廣解行時五業分五。一明往還身業分二。一標經。二釋。二明睹瞻眼業分二。一標經。二釋。三明屈申支節業分二。一標經句。二釋。四明衣缽業分二。一標經。二釋。五明飲食等四法業分二。一標經。二釋 第二明住時五業分四。一總問。二略答分五如論。三別釋分四。一明行住等三身業分二。一標經。二釋。二明語業分二。一標經。二釋。三明臥等三意業分二。一標經。二釋。四合明晝夜二業有二異門分二。一依悟寤明住時晝夜業。二依臥法明住時夜業。五總結 第三明行住時正知住四業分六。一總問。二略答分二。一明行住二業正知相。二明攝處。三列名分四如論。四釋四業分四。一依事。二依處。三依時。四依業明作業。五明四業勝利分七如論。六結 第三明總結。
十四中第九依善友性明資糧義分二。一廣分別。二明略義。
初文分六。一總問。二略答。三徴問。四引經列名分八如論。五廣解經句分二。一明善友體。二明善友用 初文分八 一明安住禁戒分三。一問。二答分七如論。三結 二明具足多聞分三。一問。二答分二。一立多聞因分九如論。二顯多聞果分四如論。三
【現代漢語翻譯】 現代漢語譯本：三、依靠正知，四種行業闡明要義。三、總結 二、詳細解釋，分為三部分 第一、闡明行時五種行業，分為兩部分 一、簡略解釋，分為三部分 一、總提問 二、簡略回答，分為五點，如同論述 三、總結 二、詳細解釋行時五種行業，分為五部分 一、闡明往還的身業，分為兩部分 一、標明經文 二、解釋 二、闡明睹瞻的眼業，分為兩部分 一、標明經文 二、解釋 三、闡明屈伸肢節的行業，分為兩部分 一、標明經文語句 二、解釋 四、闡明衣缽的行業，分為兩部分 一、標明經文 二、解釋 五、闡明飲食等四種法的行業，分為兩部分 一、標明經文 二、解釋 第二、闡明住時五種行業，分為四部分 一、總提問 二、簡略回答，分為五點，如同論述 三、分別解釋，分為四部分 一、闡明行住等三種身業，分為兩部分 一、標明經文 二、解釋 二、闡明語業，分為兩部分 一、標明經文 二、解釋 三、闡明臥等三種意業，分為兩部分 一、標明經文 二、解釋 四、合併闡明晝夜兩種行業的兩種不同方面，分為兩部分 一、依靠覺悟闡明住時的晝夜行業 二、依靠睡眠方法闡明住時的夜間行業 五、總結 第三、闡明行住時正知住的四種行業，分為六部分 一、總提問 二、簡略回答，分為兩部分 一、闡明行住兩種行業正知的相狀 二、闡明攝處 三、列出名稱，分為四點，如同論述 四、解釋四種行業，分為四部分 一、依靠事情 二、依靠處所 三、依靠時間 四、依靠行業闡明作業 五、闡明四種行業的勝利，分為七點，如同論述 六、總結 第三、闡明總結。
十四、其中第九，依靠善友的性質闡明資糧的要義，分為兩部分 一、廣泛分別 二、闡明簡略要義。
最初的文，分為六部分 一、總提問 二、簡略回答 三、徵詢提問 四、引用經文列出名稱，分為八點，如同論述 五、廣泛解釋經文語句，分為兩部分 一、闡明善友的本體 二、闡明善友的作用 最初的文，分為八部分 一、闡明安住禁戒，分為三部分 一、提問 二、回答，分為七點，如同論述 三、總結 二、闡明具足多聞，分為三部分 一、提問 二、回答，分為兩部分 一、建立多聞的原因，分為九點，如同論述 二、顯示多聞的結果，分為四點，如同論述 三、總結 English version: Three, relying on right knowledge, four kinds of activities clarify the essential meaning. Three, summary. Two, detailed explanation, divided into three parts. First, clarifying the five kinds of activities during movement, divided into two parts. One, brief explanation, divided into three parts. One, general question. Two, brief answer, divided into five points, as in the treatise. Three, summary. Two, detailed explanation of the five kinds of activities during movement, divided into five parts. One, clarifying the physical activity of going and returning, divided into two parts. One, marking the sutra text. Two, explanation. Two, clarifying the eye activity of seeing and gazing, divided into two parts. One, marking the sutra text. Two, explanation. Three, clarifying the activity of bending and stretching limbs, divided into two parts. One, marking the sutra sentences. Two, explanation. Four, clarifying the activity of robes and bowls, divided into two parts. One, marking the sutra text. Two, explanation. Five, clarifying the activity of the four dharmas such as food and drink, divided into two parts. One, marking the sutra text. Two, explanation. Second, clarifying the five kinds of activities during dwelling, divided into four parts. One, general question. Two, brief answer, divided into five points, as in the treatise. Three, separate explanation, divided into four parts. One, clarifying the three kinds of physical activities such as walking and dwelling, divided into two parts. One, marking the sutra text. Two, explanation. Two, clarifying speech activity, divided into two parts. One, marking the sutra text. Two, explanation. Three, clarifying the three kinds of mental activities such as sleeping, divided into two parts. One, marking the sutra text. Two, explanation. Four, combining and clarifying the two different aspects of day and night activities, divided into two parts. One, relying on awakening to clarify the day and night activities during dwelling. Two, relying on the method of sleeping to clarify the night activities during dwelling. Five, summary. Third, clarifying the four kinds of activities of dwelling with right knowledge during movement and dwelling, divided into six parts. One, general question. Two, brief answer, divided into two parts. One, clarifying the characteristics of right knowledge in the two activities of movement and dwelling. Two, clarifying the scope of inclusion. Three, listing the names, divided into four points, as in the treatise. Four, explaining the four kinds of activities, divided into four parts. One, relying on events. Two, relying on places. Three, relying on time. Four, relying on activities to clarify actions. Five, clarifying the benefits of the four kinds of activities, divided into seven points, as in the treatise. Six, summary. Third, clarifying the summary.
Fourteenth, among them, the ninth, relying on the nature of good friends to clarify the essential meaning of provisions, divided into two parts. One, extensive differentiation. Two, clarifying the brief essential meaning.
The initial text, divided into six parts. One, general question. Two, brief answer. Three, inquiring question. Four, quoting sutras to list the names, divided into eight points, as in the treatise. Five, extensively explaining the sutra sentences, divided into two parts. One, clarifying the substance of good friends. Two, clarifying the function of good friends. The initial text, divided into eight parts. One, clarifying abiding in precepts, divided into three parts. One, question. Two, answer, divided into seven points, as in the treatise. Three, summary. Two, clarifying possessing extensive learning, divided into three parts. One, question. Two, answer, divided into two parts. One, establishing the causes of extensive learning, divided into nine points, as in the treatise. Two, showing the results of extensive learning, divided into four points, as in the treatise. Three, summary.
【English Translation】 Three, relying on right knowledge, four kinds of activities clarify the essential meaning. Three, summary. Two, detailed explanation, divided into three parts. First, clarifying the five kinds of activities during movement, divided into two parts. One, brief explanation, divided into three parts. One, general question. Two, brief answer, divided into five points, as in the treatise. Three, summary. Two, detailed explanation of the five kinds of activities during movement, divided into five parts. One, clarifying the physical activity of going and returning, divided into two parts. One, marking the sutra text. Two, explanation. Two, clarifying the eye activity of seeing and gazing, divided into two parts. One, marking the sutra text. Two, explanation. Three, clarifying the activity of bending and stretching limbs, divided into two parts. One, marking the sutra sentences. Two, explanation. Four, clarifying the activity of robes and bowls, divided into two parts. One, marking the sutra text. Two, explanation. Five, clarifying the activity of the four dharmas such as food and drink, divided into two parts. One, marking the sutra text. Two, explanation. Second, clarifying the five kinds of activities during dwelling, divided into four parts. One, general question. Two, brief answer, divided into five points, as in the treatise. Three, separate explanation, divided into four parts. One, clarifying the three kinds of physical activities such as walking and dwelling, divided into two parts. One, marking the sutra text. Two, explanation. Two, clarifying speech activity, divided into two parts. One, marking the sutra text. Two, explanation. Three, clarifying the three kinds of mental activities such as sleeping, divided into two parts. One, marking the sutra text. Two, explanation. Four, combining and clarifying the two different aspects of day and night activities, divided into two parts. One, relying on awakening to clarify the day and night activities during dwelling. Two, relying on the method of sleeping to clarify the night activities during dwelling. Five, summary. Third, clarifying the four kinds of activities of dwelling with right knowledge during movement and dwelling, divided into six parts. One, general question. Two, brief answer, divided into two parts. One, clarifying the characteristics of right knowledge in the two activities of movement and dwelling. Two, clarifying the scope of inclusion. Three, listing the names, divided into four points, as in the treatise. Four, explaining the four kinds of activities, divided into four parts. One, relying on events. Two, relying on places. Three, relying on time. Four, relying on activities to clarify actions. Five, clarifying the benefits of the four kinds of activities, divided into seven points, as in the treatise. Six, summary. Third, clarifying the summary.
Fourteenth, among them, the ninth, relying on the nature of good friends to clarify the essential meaning of provisions, divided into two parts. One, extensive differentiation. Two, clarifying the brief essential meaning.
The initial text, divided into six parts. One, general question. Two, brief answer. Three, inquiring question. Four, quoting sutras to list the names, divided into eight points, as in the treatise. Five, extensively explaining the sutra sentences, divided into two parts. One, clarifying the substance of good friends. Two, clarifying the function of good friends. The initial text, divided into eight parts. One, clarifying abiding in precepts, divided into three parts. One, question. Two, answer, divided into seven points, as in the treatise. Three, summary. Two, clarifying possessing extensive learning, divided into three parts. One, question. Two, answer, divided into two parts. One, establishing the causes of extensive learning, divided into nine points, as in the treatise. Two, showing the results of extensive learning, divided into four points, as in the treatise. Three, summary.
結 三明能有所證分三。一問。二答分四。一依二十聖善定。二依□定。三依四無量定。四依四果明證得相。三結 四明為性哀愍分三。一問。二答分二。一立因。二顯果分五。一依如生義。二依來生利。三依世間樂。四依出世樂。五依二世樂顯果。三結 五明心無厭倦分三。一問。二答分二。一立因四。一依示現。二依教導。三依贊勵。四依慶慰明無倦相因。二顯果分二。一標。二釋。三結 六明善能堪忍分三。一問。二答分三。一依諦察法忍二依耐怨害忍。三依安受苦忍明忍相。三結 七明無有怖畏分三。一問。二答分三。一依心無怯劣。二依語無怯劣。三依身無怯劣明無畏相。三結 八明語具圓滿分三。一問。二答分六。一依語聲二依文句。三依妙義。四依理語。五依無染語。六依無畏語圓滿明語具相。三結 第二明善友用分三。一總標分五如論。二解釋。三結善友義 第二解釋分五 一明善能諫舉分三。一問。二答分三。一明犯相。二明舉因。三明舉法分五如論。三結 二明善作憶念分四。一總問。二略答。三廣解分三。一明憶念先罪分三。一問。二答分二。一明犯相。二明憶法分四如論。三結 二明念法分三。一問。二答分二。一明忘事。二明命憶法分三如論。三結。三明念義分二。一問。二答分二。一依
【現代漢語翻譯】 結（總結）三明能有所證分三（分為三個部分）。一問（提出問題）。二答（回答問題）分四（分為四個方面）。一依二十聖善定（依靠二十種聖者的善定）。二依□定（依靠□定）。三依四無量定（依靠四無量心定）。四依四果明證得相（依靠四果說明證得的境界）。三結（總結）。 四明為性哀愍分三（第四說明本性是哀愍，分為三個部分）。一問（提出問題）。二答（回答問題）分二（分為兩個方面）。一立因（建立原因）。二顯果（顯示結果）分五（分為五個方面）。一依如生義（依靠如實生起的意義）。二依來生利（依靠未來生起的利益）。三依世間樂（依靠世間的快樂）。四依出世樂（依靠出世間的快樂）。五依二世樂顯果（依靠二世的快樂顯示結果）。三結（總結）。 五明心無厭倦分三（第五說明內心沒有厭倦，分為三個部分）。一問（提出問題）。二答（回答問題）分二（分為兩個方面）。一立因四（建立原因，分為四個方面）。一依示現（依靠示現）。二依教導（依靠教導）。三依贊勵（依靠讚揚鼓勵）。四依慶慰明無倦相因（依靠慶賀安慰說明沒有厭倦的相狀的原因）。二顯果（顯示結果）分二（分為兩個方面）。一標（標明）。二釋（解釋）。三結（總結）。 六明善能堪忍分三（第六說明善於堪忍，分為三個部分）。一問（提出問題）。二答（回答問題）分三（分為三個方面）。一依諦察法忍（依靠諦察法忍）。二依耐怨害忍（依靠耐怨害忍）。三依安受苦忍明忍相（依靠安受苦忍說明忍的相狀）。三結（總結）。 七明無有怖畏分三（第七說明沒有怖畏，分為三個部分）。一問（提出問題）。二答（回答問題）分三（分為三個方面）。一依心無怯劣（依靠內心沒有怯懦）。二依語無怯劣（依靠言語沒有怯懦）。三依身無怯劣明無畏相（依靠身體沒有怯懦說明無畏的相狀）。三結（總結）。 八明語具圓滿分三（第八說明言語具備圓滿，分為三個部分）。一問（提出問題）。二答（回答問題）分六（分為六個方面）。一依語聲（依靠語聲）。二依文句（依靠文句）。三依妙義（依靠妙義）。四依理語（依靠合乎道理的言語）。五依無染語（依靠沒有染污的言語）。六依無畏語圓滿明語具相（依靠無畏的言語圓滿說明言語具備的相狀）。三結（總結）。 第二明善友用分三（第二說明善友的作用，分為三個部分）。一總標分五如論（總的標明，分為五個方面，如論中所說）。二解釋（解釋）。三結善友義（總結善友的意義）。 第二解釋分五（第二解釋，分為五個部分）。 一明善能諫舉分三（第一說明善於勸諫和舉發，分為三個部分）。一問（提出問題）。二答（回答問題）分三（分為三個方面）。一明犯相（說明犯戒的相狀）。二明舉因（說明舉發的原因）。三明舉法分五如論（說明舉發的方法，分為五個方面，如論中所說）。三結（總結）。 二明善作憶念分四（第二說明善於作憶念，分為四個部分）。一總問（總的提出問題）。二略答（簡略的回答）。三廣解分三（詳細的解釋，分為三個部分）。一明憶念先罪分三（第一說明憶念先前的罪過，分為三個部分）。一問（提出問題）。二答（回答問題）分二（分為兩個方面）。一明犯相（說明犯戒的相狀）。二明憶法分四如論（說明憶念的方法，分為四個方面，如論中所說）。三結（總結）。 二明念法分三（第二說明憶念佛法，分為三個部分）。一問（提出問題）。二答（回答問題）分二（分為兩個方面）。一明忘事（說明忘記事情）。二明命憶法分三如論（說明憶念的方法，分為三個方面，如論中所說）。三結（總結）。三明念義分二（第三說明憶念意義，分為兩個部分）。一問（提出問題）。二答（回答問題）分二（分為兩個方面）。一依（依靠）
【English Translation】 現代漢語譯本 English version Conclusion: The section on the Three Clear Knowledges that can be Attained is divided into three parts. First, a question is posed. Second, the answer is divided into four aspects: (1) relying on the twenty kinds of noble wholesome samādhi (定, meditative concentration); (2) relying on □ samādhi; (3) relying on the Four Immeasurable samādhi; (4) relying on the Four Fruits (四果, stream-enterer, once-returner, non-returner, arhat) to clarify the characteristics of attainment. Third, a conclusion is drawn. Fourth: Clarifying that the nature is compassion is divided into three parts. First, a question is posed. Second, the answer is divided into two aspects: (1) establishing the cause; (2) revealing the result, which is divided into five aspects: (1) relying on the meaning of 'arising as it is'; (2) relying on the benefit of future arising; (3) relying on worldly happiness; (4) relying on supramundane happiness; (5) relying on the happiness of both lives to reveal the result. Third, a conclusion is drawn. Fifth: Clarifying that the mind is without weariness is divided into three parts. First, a question is posed. Second, the answer is divided into two aspects: (1) establishing the cause, which is divided into four aspects: (1) relying on manifestation; (2) relying on teaching; (3) relying on praise and encouragement; (4) relying on celebration and consolation to clarify the cause of the characteristic of non-weariness. (2) Revealing the result, which is divided into two aspects: (1) stating; (2) explaining. Third, a conclusion is drawn. Sixth: Clarifying the ability to endure is divided into three parts. First, a question is posed. Second, the answer is divided into three aspects: (1) relying on the forbearance of examining the Dharma (法, teachings); (2) relying on the forbearance of enduring resentment and harm; (3) relying on the forbearance of peacefully accepting suffering to clarify the characteristics of forbearance. Third, a conclusion is drawn. Seventh: Clarifying the absence of fear is divided into three parts. First, a question is posed. Second, the answer is divided into three aspects: (1) relying on the mind being without timidity; (2) relying on speech being without timidity; (3) relying on the body being without timidity to clarify the characteristics of fearlessness. Third, a conclusion is drawn. Eighth: Clarifying that speech is complete and perfect is divided into three parts. First, a question is posed. Second, the answer is divided into six aspects: (1) relying on the sound of speech; (2) relying on the wording and sentences; (3) relying on the wonderful meaning; (4) relying on reasonable speech; (5) relying on undefiled speech; (6) relying on fearless speech to completely clarify the characteristics of speech. Third, a conclusion is drawn. Second: Clarifying the function of a good friend is divided into three parts. First, a general statement is made, divided into five aspects as in the treatise. Second, an explanation is given. Third, the meaning of a good friend is concluded. Second: The explanation is divided into five parts. First: Clarifying the ability to admonish and expose is divided into three parts. First, a question is posed. Second, the answer is divided into three aspects: (1) clarifying the characteristics of transgression; (2) clarifying the reasons for exposure; (3) clarifying the method of exposure, divided into five aspects as in the treatise. Third, a conclusion is drawn. Second: Clarifying the ability to create recollection is divided into four parts. First, a general question is posed. Second, a brief answer is given. Third, a detailed explanation is given, divided into three parts. First: Clarifying the recollection of past offenses is divided into three parts. First, a question is posed. Second, the answer is divided into two aspects: (1) clarifying the characteristics of transgression; (2) clarifying the method of recollection, divided into four aspects as in the treatise. Third, a conclusion is drawn. Second: Clarifying the recollection of the Dharma is divided into three parts. First, a question is posed. Second, the answer is divided into two aspects: (1) clarifying the forgetting of things; (2) clarifying the method of recollecting, divided into three aspects as in the treatise. Third, a conclusion is drawn. Third: Clarifying the recollection of meaning is divided into two parts. First, a question is posed. Second, the answer is divided into two aspects: (1) relying on...
法義。二依義利等明憶念義。四總結 三明善能教授分三。一問。二答分二。一依遠離等六法明教授。二依無倒言論明教授分二。一標。二釋分十三如論。三結 四明善教誡分三。一問。二答分二。一依法律明教誡相。二依毀犯明教誡相分二。一明犯事。二明出罪分三。一明治罰。二明攝受。三明令□分二。一立因。二顯果。三結 五明善說正法分三。一問。二答分二。一分所說法相分二。一明初時法分二。一標。二釋分五如論。二明後時教分二。一標。二釋分二。一列名。二明說之意趣。第二明說法軌儀分二十如論。三結 第三總結善友義 第六明總結。
第二明略義分四 一總問 二略答分四。一依安住禁戒。二依多聞。三依所證。四依哀愍無厭堪忍無怖語具圓滿。五法明略義分二。一立因。二顯果 三別結略義 四合結廣略二義。
十四中第十十一合依聞思二正法明資糧義分三。一總問聞思二義。二廣答二義。三總結 廣答分三。一答正法義。二答正聞義。三答正思義。
初文分五。一總標。二徴問。三答列名四廣解分二。一明十二分正法相。二明二法相攝相 初文分十二。一明契經分三。一問。二答分三。一明正義。二明意趣。三明經義。初文分十一如論。三結。二明應頌分三。一問。二
【現代漢語翻譯】 現代漢語譯本 法義。二、依義利等明憶念義。四、總結 三、明善能教授分三。一、問。二、答分二。一、依遠離等六法明教授。二、依無倒言論明教授分二。一、標。二、釋分十三如論。三、結 四、明善教誡分三。一、問。二、答分二。一、依法律明教誡相。二、依毀犯明教誡相分二。一、明犯事。二、明出罪分三。一、明治罰。二、明攝受。三、明令□分二。一、立因。二、顯果。三、結 五、明善說正法分三。一、問。二、答分二。一、分所說法相分二。一、明初時法分二。一、標。二、釋分五如論。二、明後時教分二。一、標。二、釋分二。一、列名。二、明說之意趣。第二、明說法軌儀分二十如論。三、結 第三、總結善友義 第六、明總結。
第二、明略義分四 一、總問 二、略答分四。一、依安住禁戒。二、依多聞。三、依所證。四、依哀愍無厭堪忍無怖語具圓滿。五、法明略義分二。一、立因。二、顯果 三、別結略義 四、合結廣略二義。
十四中第十十一、合依聞思二正法明資糧義分三。一、總問聞思二義。二、廣答二義。三、總結 廣答分三。一、答正法義。二、答正聞義。三、答正思義。
初文分五。一、總標。二、徴問。三、答列名四、廣解分二。一、明十二分正法相。二、明二法相攝相 初文分十二。一、明契經（Sutra）分三。一、問。二、答分三。一、明正義。二、明意趣。三、明經義。初文分十一如論。三、結。二、明應頌（Geya）分三。一、問。二
【English Translation】 English version The meaning of Dharma. Second, explaining the meaning of mindfulness based on meaning and benefit, etc. Fourth, conclusion. Third, explaining skillful teaching, divided into three parts. First, question. Second, answer, divided into two parts. First, explaining teaching based on the six dharmas of detachment, etc. Second, explaining teaching based on unerring speech, divided into two parts. First, statement. Second, explanation, divided into thirteen parts as in the treatise. Third, conclusion. Fourth, explaining good admonition, divided into three parts. First, question. Second, answer, divided into two parts. First, explaining the aspect of admonition based on the law. Second, explaining the aspect of admonition based on transgression, divided into two parts. First, explaining transgression. Second, explaining expiation, divided into three parts. First, explaining punishment. Second, explaining acceptance. Third, explaining making □, divided into two parts. First, establishing the cause. Second, revealing the result. Third, conclusion. Fifth, explaining skillful exposition of the correct Dharma, divided into three parts. First, question. Second, answer, divided into two parts. First, dividing the aspects of what is taught, divided into two parts. First, explaining the Dharma of the initial time, divided into two parts. First, statement. Second, explanation, divided into five parts as in the treatise. Second, explaining the teaching of the later time, divided into two parts. First, statement. Second, explanation, divided into two parts. First, listing the names. Second, explaining the intention of the teaching. Second, explaining the proper conduct of teaching, divided into twenty parts as in the treatise. Third, conclusion. Third, concluding the meaning of a good friend. Sixth, explaining the conclusion.
Second, explaining the concise meaning, divided into four parts. First, general question. Second, concise answer, divided into four parts. First, based on abiding in precepts. Second, based on extensive learning. Third, based on what is realized. Fourth, based on compassion, lack of satiety, patience, fearlessness, and complete speech. Fifth, explaining the concise meaning of Dharma, divided into two parts. First, establishing the cause. Second, revealing the result. Third, separately concluding the concise meaning. Fourth, jointly concluding the broad and concise meanings.
Eleventh of the fourteenth, jointly explaining the meaning of the resources based on the two correct Dharmas of hearing and thinking, divided into three parts. First, general question about the two meanings of hearing and thinking. Second, extensive answer about the two meanings. Third, conclusion. Extensive answer, divided into three parts. First, answering the meaning of the correct Dharma. Second, answering the meaning of correct hearing. Third, answering the meaning of correct thinking.
The initial text is divided into five parts. First, general statement. Second, inquiry. Third, answering by listing the names. Fourth, extensive explanation, divided into two parts. First, explaining the aspects of the twelvefold Dharma. Second, explaining the mutual inclusion of the two dharmas. The initial text is divided into twelve parts. First, explaining the Sutra (契經), divided into three parts. First, question. Second, answer, divided into three parts. First, explaining the correct meaning. Second, explaining the intention. Third, explaining the meaning of the Sutra. The initial text is divided into eleven parts as in the treatise. Third, conclusion. Second, explaining the Geya (應頌), divided into three parts. First, question. Second
答分三如論。三結。三明記別分三。一問。二答分三如論。三結。四明諷頌分三。一問。二答分二。一標。二釋分五如論。三結。五明自說分三。一問。二答分二。一依行法。二依教法明自說相。三結。六明因緣分三。一問。二答分二。一依請人。二依律明因緣義。三結。七明譬喻分三。一問。二答分二。一標。二釋分二。一因。二果。三結。八明本事分三。一問。二答分二。一立因。二顯果。三結。九明本生分三。一問。二答分三。一依死。二依生。三依行明本生義。三結。十明方廣分三。一問。二答分二。一立因。二顯果。三結。十一明希法分三。一問。二答分二 一依師。二依弟子明希法。三結 十二明論義分三。一問。二答分二。一明能詮。二明所詮。三結 第二明三法相攝分四。一總標。二列名分三如論。三別釋分三。一明素怛纜藏相攝分十如論。二明毗奈耶藏相攝。三明阿毗達摩藏相攝。四總結 第五明正法總結。
第二明答正聞分五。一總標。二徴問。三答正義分七。一依持經明聞正法。二依持律明聞正法。三依持本母明聞正法。四依持經律二分明聞正法。五依持經母二分明聞正法。六依持律母二分明聞正法。七依持三藏明聞正法。四結。五分別總義分二。一標。二釋分二。一依文明聞相。二依
【現代漢語翻譯】 現代漢語譯本： 回答分為三種，如論（如經文所說）。三結（三個總結）。三明記別分三（三種明確記憶的區別，分為三部分）。一問（一個問題）。二答分三如論（第二個回答，分為三部分，如經文所說）。三結（三個總結）。四明諷頌分三（四種明確的諷誦，分為三部分）。一問（一個問題）。二答分二（第二個回答，分為兩部分）。一標（一個標題）。二釋分五如論（第二個解釋，分為五部分，如經文所說）。三結（三個總結）。五明自說分三（五種明確的自述，分為三部分）。一問（一個問題）。二答分二（第二個回答，分為兩部分）。一依行法（一種依據修行的方法）。二依教法明自說相（另一種依據教義的方法，來闡明自述的相）。三結（三個總結）。六明因緣分三（六種明確的因緣，分為三部分）。一問（一個問題）。二答分二（第二個回答，分為兩部分）。一依請人（一種依據請求者）。二依律明因緣義（另一種依據戒律，來闡明因緣的意義）。三結（三個總結）。七明譬喻分三（七種明確的譬喻，分為三部分）。一問（一個問題）。二答分二（第二個回答，分為兩部分）。一標（一個標題）。二釋分二（第二個解釋，分為兩部分）。一因（一個原因）。二果（一個結果）。三結（三個總結）。八明本事分三（八種明確的本事，分為三部分）。一問（一個問題）。二答分二（第二個回答，分為兩部分）。一立因（一種建立原因）。二顯果（另一種顯示結果）。三結（三個總結）。九明本生分三（九種明確的本生，分為三部分）。一問（一個問題）。二答分三（第二個回答，分為三部分）。一依死（一種依據死亡）。二依生（另一種依據出生）。三依行明本生義（第三種依據修行，來闡明本生的意義）。三結（三個總結）。十明方廣分三（十種明確的方廣，分為三部分）。一問（一個問題）。二答分二（第二個回答，分為兩部分）。一立因（一種建立原因）。二顯果（另一種顯示結果）。三結（三個總結）。十一明希法分三（十一種明確的希法，分為三部分）。一問（一個問題）。二答分二（第二個回答，分為兩部分）。一依師（一種依據老師）。二依弟子明希法（另一種依據弟子，來闡明希法）。三結（三個總結）。十二明論義分三（十二種明確的論義，分為三部分）。一問（一個問題）。二答分二（第二個回答，分為兩部分）。一明能詮（一種闡明能詮釋的）。二明所詮（另一種闡明所詮釋的）。三結（三個總結）。第二明三法相攝分四（第二種闡明三法相互包含，分為四部分）。一總標（一個總標題）。二列名分三如論（第二個列出名稱，分為三部分，如經文所說）。三別釋分三（第三個分別解釋，分為三部分）。一明素怛纜藏相攝分十如論（一種闡明Sutras (經藏)相互包含，分為十部分，如經文所說）。二明毗奈耶藏相攝（另一種闡明Vinaya (律藏)相互包含）。三明阿毗達摩藏相攝（第三種闡明Abhidharma (論藏)相互包含）。四總結（四個總結）。第五明正法總結（第五種闡明正法的總結）。 第二明答正聞分五（第二種闡明回答正確的聽聞，分為五部分）。一總標（一個總標題）。二徴問（第二個徵詢問題）。三答正義分七（第三個回答正確的意義，分為七部分）。一依持經明聞正法（一種依據持誦經書，來闡明聽聞正法）。二依持律明聞正法（另一種依據持守戒律，來闡明聽聞正法）。三依持本母明聞正法（第三種依據持守本母，來闡明聽聞正法）。四依持經律二分明聞正法（第四種依據持守經書和戒律兩部分，來闡明聽聞正法）。五依持經母二分明聞正法（第五種依據持守經書和本母兩部分，來闡明聽聞正法）。六依持律母二分明聞正法（第六種依據持守戒律和本母兩部分，來闡明聽聞正法）。七依持三藏明聞正法（第七種依據持守三藏，來闡明聽聞正法）。四結（四個總結）。五分別總義分二（第五個分別總的意義，分為兩部分）。一標（一個標題）。二釋分二（第二個解釋，分為兩部分）。一依文明聞相（一種依據文字，來闡明聽聞的相）。二依（另一種依據）
【English Translation】 English version: The answer is divided into three parts, as stated in the scriptures. Three conclusions. Three clarifications of distinctions, divided into three parts. One question. The second answer is divided into three parts, as stated in the scriptures. Three conclusions. Four clarifications of chanting, divided into three parts. One question. The second answer is divided into two parts. One title. The second explanation is divided into five parts, as stated in the scriptures. Three conclusions. Five clarifications of self-explanation, divided into three parts. One question. The second answer is divided into two parts. One is based on the practice of Dharma (行法). The second is based on the teaching of Dharma (教法) to clarify the aspect of self-explanation. Three conclusions. Six clarifications of causes and conditions, divided into three parts. One question. The second answer is divided into two parts. One is based on the requester. The second is based on the Vinaya (律) to clarify the meaning of causes and conditions. Three conclusions. Seven clarifications of metaphors, divided into three parts. One question. The second answer is divided into two parts. One title. The second explanation is divided into two parts. One cause. Two results. Three conclusions. Eight clarifications of past events, divided into three parts. One question. The second answer is divided into two parts. One establishes the cause. Two reveals the result. Three conclusions. Nine clarifications of Jataka (本生), divided into three parts. One question. The second answer is divided into three parts. One is based on death. Two is based on birth. Three is based on practice to clarify the meaning of Jataka. Three conclusions. Ten clarifications of Vaipulya (方廣), divided into three parts. One question. The second answer is divided into two parts. One establishes the cause. Two reveals the result. Three conclusions. Eleven clarifications of wonderful Dharmas (希法), divided into three parts. One question. The second answer is divided into two parts. One is based on the teacher. Two is based on the disciple to clarify the wonderful Dharmas. Three conclusions. Twelve clarifications of philosophical meanings, divided into three parts. One question. The second answer is divided into two parts. One clarifies the expresser. Two clarifies the expressed. Three conclusions. The second clarification of the mutual inclusion of the three Dharmas, divided into four parts. One general title. Two lists the names, divided into three parts as stated in the scriptures. Three separate explanations, divided into three parts. One clarifies the mutual inclusion of the Sutras (素怛纜) Pitaka (藏), divided into ten parts as stated in the scriptures. Two clarifies the mutual inclusion of the Vinaya (毗奈耶) Pitaka. Three clarifies the mutual inclusion of the Abhidharma (阿毗達摩) Pitaka. Four conclusions. Fifth clarification of the summary of the true Dharma. The second clarification of answering correct hearing, divided into five parts. One general title. Two inquires with questions. Three answers the correct meaning, divided into seven parts. One relies on upholding the Sutras to clarify hearing the true Dharma. Two relies on upholding the Vinaya to clarify hearing the true Dharma. Three relies on upholding the Matrika (本母) to clarify hearing the true Dharma. Four relies on upholding the Sutras and Vinaya in two parts to clarify hearing the true Dharma. Five relies on upholding the Sutras and Matrika in two parts to clarify hearing the true Dharma. Six relies on upholding the Vinaya and Matrika in two parts to clarify hearing the true Dharma. Seven relies on upholding the Tripitaka (三藏) to clarify hearing the true Dharma. Four conclusions. Five distinguishes the general meaning, divided into two parts. One title. The second explanation is divided into two parts. One relies on the text to clarify the aspect of hearing. Two relies on
義明聞相。
第三明答正思分三。一總問。二略答分二。一明非如理思相分二。一標。二釋分六如論。二明如理思相分二如理。三明思體分四。一總標。二列名分二如論。三明二思用分二。一依五蘊。二依界處等明二界用。四解釋分二。一明算數思行相分二。一問。二答分二異門。初門依五蘊明算數。第二門依三界九地五趣明算數相。二明稱量思行相分六。一總問。二略答。三徴問。四列名。五別釋分四 一明觀待道理分三。一問。二答分三。一標。二列名。三別釋分二。一明生起觀待分二。一標。二釋分二。一立因。二顯果。二明施設觀待分三。一標。二釋分二。一立因。二顯果。三結。三明總結 二明作用道理分三。一問。二答分二。一標。二釋分三。一依六根明作用。二依六境明作用。三依四大等明作用。三結 三明證成道理分三。一問。二答分二。一標。二釋分二。一明能成法分二。一列名。二明作用。二明所成法分五如論。三結 四明法爾道理分三。一問。二答分四。一列名分七如論。二解釋。三明勝利。四明法爾相。三結 六明總結 第三明聞思正法總結。
十四中第十二依無障明資糧義分二。一廣分別。二明略義。
初文分五。一總問。二略答。三列名。四廣釋五總結 廣釋分二。
【現代漢語翻譯】 現代漢語譯本 義明聞相。
第三，闡明『答正思』（Answering Correct Thinking）部分，分為三部分。一、總括提問。二、簡略回答，分為兩部分。一、闡明不如理作意之相，分為兩部分。一、標示。二、解釋，分為六點，如論中所述。二、闡明如理作意之相，分為兩部分，即如理。三、闡明思的本體，分為四部分。一、總括標示。二、列舉名稱，分為兩部分，如論中所述。三、闡明二思的作用，分為兩部分。一、依五蘊（five aggregates）而立。二、依界處等闡明二界的作用。四、解釋，分為兩部分。一、闡明算數思的行相，分為兩部分。一、提問。二、回答，分為兩種不同的角度。第一種角度，依五蘊闡明算數。第二種角度，依三界（three realms）、九地（nine abodes）、五趣（five destinies）闡明算數之相。二、闡明稱量思的行相，分為六部分。一、總括提問。二、簡略回答。三、詳細提問。四、列舉名稱。五、分別解釋，分為四點：一、闡明觀待道理，分為三部分。一、提問。二、回答，分為三點。一、標示。二、列舉名稱。三、分別解釋，分為兩部分。一、闡明生起觀待，分為兩部分。一、標示。二、解釋，分為兩部分。一、建立原因。二、顯示結果。二、闡明施設觀待，分為三部分。一、標示。二、解釋，分為兩部分。一、建立原因。二、顯示結果。三、總結。三、總結。二、闡明作用道理，分為三部分。一、提問。二、回答，分為兩部分。一、標示。二、解釋，分為三點。一、依六根（six sense organs）闡明作用。二、依六境（six sense objects）闡明作用。三、依四大（four great elements）等闡明作用。三、總結。三、闡明證成道理，分為三部分。一、提問。二、回答，分為兩部分。一、標示。二、解釋，分為兩部分。一、闡明能成之法，分為兩部分。一、列舉名稱。二、闡明作用。二、闡明所成之法，分為五點，如論中所述。三、總結。四、闡明法爾道理，分為三部分。一、提問。二、回答，分為四點。一、列舉名稱，分為七點，如論中所述。二、解釋。三、闡明勝利。四、闡明法爾之相。三、總結。六、總結。三、闡明聞思正法的總結。
第十四中第十二，依無障闡明資糧義，分為兩部分。一、廣泛分別。二、闡明簡略意義。
初文分為五部分。一、總括提問。二、簡略回答。三、列舉名稱。四、廣泛解釋。五、總結。廣泛解釋分為兩部分。
【English Translation】 English version Yi Ming (Meaning Bright) hears the characteristics.
Third, clarifying the 'Answering Correct Thinking' section, divided into three parts. 1. General question. 2. Brief answer, divided into two parts. 1. Clarifying the characteristics of non-reasoned thinking, divided into two parts. 1. Indication. 2. Explanation, divided into six points, as described in the treatise. 2. Clarifying the characteristics of reasoned thinking, divided into two parts, namely reasoned. 3. Clarifying the essence of thinking, divided into four parts. 1. General indication. 2. Listing names, divided into two parts, as described in the treatise. 3. Clarifying the function of the two types of thinking, divided into two parts. 1. Based on the five skandhas (five aggregates). 2. Clarifying the function of the two realms based on the realms and locations, etc. 4. Explanation, divided into two parts. 1. Clarifying the characteristics of calculative thinking, divided into two parts. 1. Question. 2. Answer, divided into two different perspectives. The first perspective clarifies calculation based on the five skandhas. The second perspective clarifies the characteristics of calculation based on the three realms (three realms), nine abodes (nine abodes), and five destinies (five destinies). 2. Clarifying the characteristics of measuring thinking, divided into six parts. 1. General question. 2. Brief answer. 3. Detailed question. 4. Listing names. 5. Separate explanations, divided into four points: 1. Clarifying the principle of dependence, divided into three parts. 1. Question. 2. Answer, divided into three points. 1. Indication. 2. Listing names. 3. Separate explanations, divided into two parts. 1. Clarifying the dependence of arising, divided into two parts. 1. Indication. 2. Explanation, divided into two parts. 1. Establishing the cause. 2. Showing the result. 2. Clarifying the dependence of establishment, divided into three parts. 1. Indication. 2. Explanation, divided into two parts. 1. Establishing the cause. 2. Showing the result. 3. Conclusion. 3. Summary. 2. Clarifying the principle of function, divided into three parts. 1. Question. 2. Answer, divided into two parts. 1. Indication. 2. Explanation, divided into three points. 1. Clarifying the function based on the six sense organs (six sense organs). 2. Clarifying the function based on the six sense objects (six sense objects). 3. Clarifying the function based on the four great elements (four great elements), etc. 3. Conclusion. 3. Clarifying the principle of proof, divided into three parts. 1. Question. 2. Answer, divided into two parts. 1. Indication. 2. Explanation, divided into two parts. 1. Clarifying the dharma that can accomplish, divided into two parts. 1. Listing names. 2. Clarifying the function. 2. Clarifying the dharma that is accomplished, divided into five points, as described in the treatise. 3. Conclusion. 4. Clarifying the principle of suchness, divided into three parts. 1. Question. 2. Answer, divided into four points. 1. Listing names, divided into seven points, as described in the treatise. 2. Explanation. 3. Clarifying the victory. 4. Clarifying the characteristics of suchness. 3. Conclusion. 6. Summary. 3. Clarifying the summary of hearing and thinking about the correct dharma.
The twelfth of the fourteenth, clarifying the meaning of provisions based on non-obstruction, divided into two parts. 1. Extensive differentiation. 2. Clarifying the brief meaning.
The initial text is divided into five parts. 1. General question. 2. Brief answer. 3. Listing names. 4. Extensive explanation. 5. Summary. The extensive explanation is divided into two parts.
一總標。二別釋分二 一明內障分三。一問。二答分五。一明增上果分二。一立因。二顯果分二。一標。二釋。二明等流果分三如論。三明異熟果分二。一立因。二顯果。四明現世等流果分二。一立因。二顯果。五明雜明異熟等流果分十六如論。三結 二明外障分三。一問。二答分二。一依無正教明外障分二。一立因。二顯果。二依惡依處明外障分四。一明晝日障。二明夜分障。三明惡觸障。四明怖畏障。三結 五明總結。
第二明略義分六。一總問。二略答。三列名。四解釋分三 一明加行障分三。一問。二答分二。一略答。二廣解分二。一問。二答分五如論。三結 二明遠離障分四。一問。二答分七如論。三結。四明過失分二。一明不斷貪著過。二明難居空閑過 三明寂靜障分三。一問。二答分二。一答寂靜體。二答障相分二。一總標。二別釋分二。一依內放逸及住非處二障明止障分三。一問。二答分二。一標。二釋分二。一明放逸過分四如論。二明住非處過。三結。二依內自恃及掉亂二障明觀障分二。一問。二答分二。一略答。二廣解分二。一明樂自恃舉障分二。一標。二釋分二異門。初門依種族等五法明觀障分三。一明恃相分五如論。二明恃過分二。一立因。二顯果分四如論。三結。第二異門喜足法明
【現代漢語翻譯】 現代漢語譯本 一、總標。 二、別釋，分二： 一、明內障，分三： 一、問。 二、答，分五： 一、明增上果，分二： 一、立因。 二、顯果，分二： 一、標。 二、釋。 二、明等流果，分三，如論。 三、明異熟果，分二： 一、立因。 二、顯果。 四、明現世等流果，分二： 一、立因。 二、顯果。 五、明雜明異熟等流果，分十六，如論。 三、結。 二、明外障，分三： 一、問。 二、答，分二： 一、依無正教明外障，分二： 一、立因。 二、顯果。 二、依惡依處明外障，分四： 一、明晝日障。 二、明夜分障。 三、明惡觸障。 四、明怖畏障。 三、結。 五、明總結。
第二、明略義，分六： 一、總問。 二、略答。 三、列名。 四、解釋，分三： 一、明加行障，分三： 一、問。 二、答，分二： 一、略答。 二、廣解，分二： 一、問。 二、答，分五，如論。 三、結。 二、明遠離障，分四： 一、問。 二、答，分七，如論。 三、結。 四、明過失，分二： 一、明不斷貪著過。 二、明難居空閑過。 三、明寂靜障，分三： 一、問。 二、答，分二： 一、答寂靜體。 二、答障相，分二： 一、總標。 二、別釋，分二： 一、依內放逸及住非處二障明止障，分三： 一、問。 二、答，分二： 一、標。 二、釋，分二： 一、明放逸過，分四，如論。 二、明住非處過。 三、結。 二、依內自恃及掉亂二障明觀障，分二： 一、問。 二、答，分二： 一、略答。 二、廣解，分二： 一、明樂自恃舉障，分二： 一、標。 二、釋，分二異門。 初門，依種族等五法明觀障，分三： 一、明恃相，分五，如論。 二、明恃過，分二： 一、立因。 二、顯果，分四，如論。 三、結。 第二異門，喜足法明
【English Translation】 English version I. General Summary. II. Detailed Explanation, divided into two: I. Explaining Internal Obstructions, divided into three: I. Question. II. Answer, divided into five: I. Explaining Augmentation Result, divided into two: I. Establishing Cause. II. Revealing Result, divided into two: I. Summary. II. Explanation. II. Explaining Result of Similarity, divided into three, as in the treatise. III. Explaining Result of Maturation, divided into two: I. Establishing Cause. II. Revealing Result. IV. Explaining Result of Similarity in the Present Life, divided into two: I. Establishing Cause. II. Revealing Result. V. Explaining Mixed Results of Maturation and Similarity, divided into sixteen, as in the treatise. III. Conclusion. II. Explaining External Obstructions, divided into three: I. Question. II. Answer, divided into two: I. Explaining External Obstructions Based on the Absence of Correct Teaching, divided into two: I. Establishing Cause. II. Revealing Result. II. Explaining External Obstructions Based on Evil Places of Reliance, divided into four: I. Explaining Obstruction of Daytime. II. Explaining Obstruction of Nighttime. III. Explaining Obstruction of Evil Touch. IV. Explaining Obstruction of Fear. III. Conclusion. V. General Conclusion.
II. Explaining the Abridged Meaning, divided into six: I. General Question. II. Brief Answer. III. Listing Names. IV. Explanation, divided into three: I. Explaining Obstruction of Application, divided into three: I. Question. II. Answer, divided into two: I. Brief Answer. II. Detailed Explanation, divided into two: I. Question. II. Answer, divided into five, as in the treatise. III. Conclusion. II. Explaining Obstruction of Seclusion, divided into four: I. Question. II. Answer, divided into seven, as in the treatise. III. Conclusion. IV. Explaining Faults, divided into two: I. Explaining the Fault of Unceasing Attachment. II. Explaining the Fault of Difficulty in Residing in Solitude. III. Explaining Obstruction of Tranquility, divided into three: I. Question. II. Answer, divided into two: I. Answering the Nature of Tranquility. II. Answering the Appearance of Obstructions, divided into two: I. General Summary. II. Detailed Explanation, divided into two: I. Explaining Obstruction of Cessation Based on Internal Carelessness and Dwelling in Inappropriate Places, divided into three: I. Question. II. Answer, divided into two: I. Summary. II. Explanation, divided into two: I. Explaining the Fault of Carelessness, divided into four, as in the treatise. II. Explaining the Fault of Dwelling in Inappropriate Places. III. Conclusion. II. Explaining Obstruction of Insight Based on Internal Self-Reliance and Distraction, divided into two: I. Question. II. Answer, divided into two: I. Brief Answer. II. Detailed Explanation, divided into two: I. Explaining the Obstruction of Delight in Self-Reliance, divided into two: I. Summary. II. Explanation, divided into two different aspects: First aspect: Explaining Obstruction of Insight Based on Five Factors such as Lineage, divided into three: I. Explaining the Appearance of Reliance, divided into five, as in the treatise. II. Explaining the Fault of Reliance, divided into two: I. Establishing Cause. II. Revealing Result, divided into four, as in the treatise. III. Conclusion. Second aspect: Explaining through the Dharma of Contentment.
觀障分三。一立因。二顯果。三結。二明掉亂障分三。一標。二釋分三。一立因。二顯果。三明過失。三結。第三明總結分二。一別結。二明合結 第五明總結 第六明有障無障義分二。一明有障。二明無障分二。一標。二釋。
十四中第十三依惠舍明資糧義分二 一略釋分三。一總問。二略答。三結 二廣解分三。一總問分七。一問施主相。二問施田。三問施物體。四問施自性。五問施方便。六問施意趣。七問施性無罪相。二廣答分七 第一明施主相分三。一總標。二略釋。三廣解分二。一問。二答分二。一明施者相。二明施主相 第二明施田分四。一總標。二略答。三列名分四如論。四別釋分四。一依悲田明有苦相分三。一問。二答分九如論。三結。二依恩田明有恩相分三。一問。二答分十七如論。三結。三依愛田明親愛相分三。一問。二答分五如論。三結。四依德田明尊勝相分三。一問。二答分十一如論。三結 第三明施物體分四。一總標。二略釋。三廣解分二。一明有情施相分三。一問。二答分三。一明有情總體分二。一依他相續。二依自相續。二明開緣。三明無罪相分二。一明自在相。二明無罪義分三。一依無業果。二依無□□三依無損惱明無罪。三結。二明無情施相分五。一總問。二略答。三列名
【現代漢語翻譯】 現代漢語譯本 觀障分三：一、建立原因；二、顯示結果；三、總結。 第二，闡明掉舉散亂的障礙，分為三部分：一、標示；二、解釋，又分為三部分：一、建立原因；二、顯示結果；三、闡明過失；三、總結。 第三，闡明總結，分為兩部分：一、分別總結；二、闡明合併總結。 第五，闡明總結。 第六，闡明有障礙和無障礙的意義，分為兩部分：一、闡明有障礙；二、闡明無障礙，又分為兩部分：一、標示；二、解釋。
第十四中第十三，依靠智慧捨棄，闡明資糧的意義，分為兩部分：一、簡略解釋，分為三部分：一、總的提問；二、簡略回答；三、總結；二、詳細解釋，分為三部分：一、總的提問，分為七個方面：一、詢問施主（dānapati）的相狀；二、詢問施田（kṣetra）；三、詢問施捨的物體；四、詢問施捨的自性；五、詢問施捨的方便；六、詢問施捨的意趣；七、詢問施捨的無罪相。 二、詳細回答，分為七個方面：第一，闡明施主（dānapati）的相狀，分為三部分：一、總的標示；二、簡略解釋；三、詳細解釋，分為兩部分：一、提問；二、回答，又分為兩部分：一、闡明施捨者的相狀；二、闡明施主的相狀。 第二，闡明施田（kṣetra），分為四個部分：一、總的標示；二、簡略回答；三、列出名稱，如論中所述分為四種；四、分別解釋，分為四種：一、依靠悲田（karuṇā-kṣetra）闡明有痛苦的相狀，分為三部分：一、提問；二、回答，如論中所述分為九種；三、總結。 二、依靠恩田（guṇa-kṣetra）闡明有恩德的相狀，分為三部分：一、提問；二、回答，如論中所述分為十七種；三、總結。 三、依靠愛田（prema-kṣetra）闡明親愛的相狀，分為三部分：一、提問；二、回答，如論中所述分為五種；三、總結。 四、依靠德田（guṇa-kṣetra）闡明尊勝的相狀，分為三部分：一、提問；二、回答，如論中所述分為十一種；三、總結。 第三，闡明施捨的物體，分為四個部分：一、總的標示；二、簡略解釋；三、詳細解釋，分為兩部分：一、闡明有情施捨的相狀，分為三部分：一、提問；二、回答，分為三部分：一、闡明有情的總體，分為兩部分：一、依靠他相續；二、依靠自相續；二、闡明開緣；三、闡明無罪的相狀，分為兩部分：一、闡明自在的相狀；二、闡明無罪的意義，分為三部分：一、依靠無業果；二、依靠無□□；三、依靠無損害惱亂闡明無罪。三、總結。 二、闡明無情施捨的相狀，分為五個部分：一、總的提問；二、簡略回答；三、列出名稱
【English Translation】 English version The division of observing obstacles is threefold: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. Secondly, clarifying the obstacles of agitation and distraction is divided into three parts: 1. Indication; 2. Explanation, which is further divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Clarifying the faults; 3. Conclusion. Thirdly, clarifying the summary is divided into two parts: 1. Separate conclusion; 2. Clarifying the combined conclusion. Fifthly, clarifying the summary. Sixthly, clarifying the meaning of having obstacles and not having obstacles is divided into two parts: 1. Clarifying having obstacles; 2. Clarifying not having obstacles, which is further divided into two parts: 1. Indication; 2. Explanation.
Thirteenth of the Fourteenth, relying on wisdom to abandon, clarifying the meaning of provisions is divided into two parts: 1. Brief explanation, divided into three parts: 1. General question; 2. Brief answer; 3. Conclusion; 2. Detailed explanation, divided into three parts: 1. General question, divided into seven aspects: 1. Asking about the characteristics of the 'dānapati' (施主, benefactor); 2. Asking about the 'kṣetra' (施田, field of merit); 3. Asking about the object of giving; 4. Asking about the nature of giving; 5. Asking about the means of giving; 6. Asking about the intention of giving; 7. Asking about the aspect of giving without fault. 2. Detailed answer, divided into seven aspects: Firstly, clarifying the characteristics of the 'dānapati' (施主, benefactor) is divided into three parts: 1. General indication; 2. Brief explanation; 3. Detailed explanation, divided into two parts: 1. Question; 2. Answer, which is further divided into two parts: 1. Clarifying the characteristics of the giver; 2. Clarifying the characteristics of the 'dānapati' (施主, benefactor). Secondly, clarifying the 'kṣetra' (施田, field of merit) is divided into four parts: 1. General indication; 2. Brief answer; 3. Listing the names, as described in the treatise, divided into four types; 4. Separate explanation, divided into four types: 1. Relying on the 'karuṇā-kṣetra' (悲田, field of compassion) to clarify the aspect of having suffering, divided into three parts: 1. Question; 2. Answer, as described in the treatise, divided into nine types; 3. Conclusion. 2. Relying on the 'guṇa-kṣetra' (恩田, field of gratitude) to clarify the aspect of having kindness, divided into three parts: 1. Question; 2. Answer, as described in the treatise, divided into seventeen types; 3. Conclusion. 3. Relying on the 'prema-kṣetra' (愛田, field of love) to clarify the aspect of having affection, divided into three parts: 1. Question; 2. Answer, as described in the treatise, divided into five types; 3. Conclusion. 4. Relying on the 'guṇa-kṣetra' (德田, field of virtue) to clarify the aspect of being venerable, divided into three parts: 1. Question; 2. Answer, as described in the treatise, divided into eleven types; 3. Conclusion. Thirdly, clarifying the object of giving is divided into four parts: 1. General indication; 2. Brief explanation; 3. Detailed explanation, divided into two parts: 1. Clarifying the aspect of giving to sentient beings, divided into three parts: 1. Question; 2. Answer, divided into three parts: 1. Clarifying the totality of sentient beings, divided into two parts: 1. Relying on the other's continuum; 2. Relying on one's own continuum; 2. Clarifying the opening conditions; 3. Clarifying the aspect of being without fault, divided into two parts: 1. Clarifying the aspect of being independent; 2. Clarifying the meaning of being without fault, divided into three parts: 1. Relying on no karmic result; 2. Relying on no □□; 3. Relying on no harm or disturbance to clarify being without fault. 3. Conclusion. 2. Clarifying the aspect of giving to non-sentient beings is divided into five parts: 1. General question; 2. Brief answer; 3. Listing the names.
。四別釋分三。一明財物體分三。一標。二釋分十八如論。三結。二明穀物物體分三。一問。二答分十三如論。三結。三明處物體分三。一問。二答分六如論。三結。第五總結情非情二施 第四明施自性分三。一標。二釋答分二。一立因。二顯果。三結 第五明施方便分二。一問。二答分十五。一依凈信。二依正教。三依見果。四依殷重。五依恭敬。六依離慢。七依要用。八依平等。九依鮮潔。十依精妙。十一依凈物。十二依不損自他。十三依伏慳。十四依歡喜。十五依無悔明施方便 第六明為何義施分三。一標。二釋分四。一依悲田。二依恩田。三依愛田。四依德田明施意趣。三結 第七明施性無罪分三。一立因。二顯果分四如論。三結 第三明總結。
十四中第十四依沙門莊嚴明資糧義分七。一總問。二頌略答分十七如論。三列名分十七如論。四廣解釋分十七 第一依正信明沙門莊嚴分三。一問。二答分二。一標。二釋分十四如論。三結 第二依無諂曲明沙門莊嚴分三。一問。二答分二。一明無諂相。二明業用。三結 第三依少諸疾病明沙門莊嚴分三。一問。二答分二。一標。二釋分三。一依變。二依無相。三依隨時明無病相。三結 第四依為性勤進明沙門莊嚴分三。一問。二答分二。一明自性分五。二明
【現代漢語翻譯】 現代漢語譯本 四別釋分三：一、明財物體分三：一、標。二、釋分十八（如論）。三、結。二、明穀物物體分三：一、問。二、答分十三（如論）。三、結。三、明處物體分三：一、問。二、答分六（如論）。三、結。第五、總結情非情二施。 第四、明施自性分三：一、標。二、釋答分二：一、立因。二、顯果。三、結。第五、明施方便分二：一、問。二、答分十五：一、依凈信。二、依正教。三、依見果。四、依殷重。五、依恭敬。六、依離慢。七、依要用。八、依平等。九、依鮮潔。十、依精妙。十一、依凈物。十二、依不損自他。十三、依伏慳。十四、依歡喜。十五、依無悔明施方便。 第六、明為何義施分三：一、標。二、釋分四：一、依悲田（指值得悲憫的對象，如窮人）。二、依恩田（指有恩于自己的人，如父母）。三、依愛田（指自己所愛的人）。四、依德田（指有德之人，如僧侶）明施意趣。三、結。第七、明施性無罪分三：一、立因。二、顯果分四（如論）。三、結。第三、明總結。 十四中第十四依沙門（指佛教出家修行者）莊嚴明資糧義分七：一、總問。二、頌略答分十七（如論）。三、列名分十七（如論）。四、廣解釋分十七。第一、依正信明沙門莊嚴分三：一、問。二、答分二：一、標。二、釋分十四（如論）。三、結。第二、依無諂曲明沙門莊嚴分三：一、問。二、答分二：一、明無諂相。二、明業用。三、結。第三、依少諸疾病明沙門莊嚴分三：一、問。二、答分二：一、標。二、釋分三：一、依變。二、依無相。三、依隨時明無病相。三、結。第四、依為性勤進明沙門莊嚴分三：一、問。二、答分二：一、明自性分五。二、明
【English Translation】 English version Four separate explanations are divided into three parts: First, explaining material objects is divided into three parts: 1. Labeling. 2. Explanation in eighteen parts (as in the treatise). 3. Conclusion. Second, explaining grain objects is divided into three parts: 1. Question. 2. Answer in thirteen parts (as in the treatise). 3. Conclusion. Third, explaining place objects is divided into three parts: 1. Question. 2. Answer in six parts (as in the treatise). 3. Conclusion. Fifth, summarizing the two types of giving: sentient and non-sentient. Fourth, explaining the nature of giving is divided into three parts: 1. Labeling. 2. Explanation and answer in two parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. Fifth, explaining the means of giving is divided into two parts: 1. Question. 2. Answer in fifteen parts: 1. Relying on pure faith. 2. Relying on correct teachings. 3. Relying on seeing the result. 4. Relying on earnestness. 5. Relying on respect. 6. Relying on freedom from arrogance. 7. Relying on essential use. 8. Relying on equality. 9. Relying on freshness and purity. 10. Relying on exquisiteness. 11. Relying on pure objects. 12. Relying on not harming oneself or others. 13. Relying on subduing stinginess. 14. Relying on joy. 15. Relying on no regret in explaining the means of giving. Sixth, explaining for what purpose to give is divided into three parts: 1. Labeling. 2. Explanation in four parts: 1. Relying on the field of compassion (referring to objects worthy of compassion, such as the poor). 2. Relying on the field of gratitude (referring to those who have been kind to oneself, such as parents). 3. Relying on the field of love (referring to those whom one loves). 4. Relying on the field of virtue (referring to virtuous individuals, such as monks) in explaining the intention of giving. 3. Conclusion. Seventh, explaining that the nature of giving is without fault is divided into three parts: 1. Establishing the cause. 2. Revealing the result in four parts (as in the treatise). 3. Conclusion. Third, explaining the summary. Fourteenth of the fourteen, relying on the adornment of a shramana (referring to a Buddhist renunciate) to explain the meaning of provisions is divided into seven parts: 1. General question. 2. Summary answer in verse in seventeen parts (as in the treatise). 3. Listing the names in seventeen parts (as in the treatise). 4. Extensive explanation in seventeen parts. First, relying on correct faith to explain the adornment of a shramana is divided into three parts: 1. Question. 2. Answer in two parts: 1. Labeling. 2. Explanation in fourteen parts (as in the treatise). 3. Conclusion. Second, relying on non-deceitfulness to explain the adornment of a shramana is divided into three parts: 1. Question. 2. Answer in two parts: 1. Explaining the aspect of non-deceitfulness. 2. Explaining the function. 3. Conclusion. Third, relying on having few illnesses to explain the adornment of a shramana is divided into three parts: 1. Question. 2. Answer in two parts: 1. Labeling. 2. Explanation in three parts: 1. Relying on change. 2. Relying on non-appearance. 3. Relying on adapting to the time in explaining the aspect of being without illness. 3. Conclusion. Fourth, relying on diligence as one's nature to explain the adornment of a shramana is divided into three parts: 1. Question. 2. Answer in two parts: 1. Explaining self-nature in five parts. 2. Explaining
業用。三結 第五依妙慧明沙門莊嚴分三。一問。二答分五。一依聰等三法。二依諸根。三依了說。四依俱生。五依加行慧。三結 第六依少欲明沙門莊嚴分三。一問。二答分二。一立因。二顯果分二。一標。二釋。三結 第七依喜足明沙門莊嚴分三。一問。二答分四。一明總義。二明無希。三明無染。四例余。三結 第八依易養明沙門莊嚴分三。一問。二答分二。一明易養。二明難養分二。一依他。二依追求明難養。三結 第九依易滿明沙門莊嚴分三。一問。二答分二。一依少。二依粗明易滿。三結 第十依杜多功德明沙門莊嚴分七。一總問。二略答列名。三明立數因由分三。一總標。二解釋分二。一略答列名。二別釋分二。一明隨得食。二明次第食。三總結。四廣解釋分十一。一明一座食分三。一問。二答分二。一明一坐義。二明不重食相。三結。二明先止后食分三。一問。二答分二。一明先止相。二明後食義。三結。三明但持三衣分六。一總問。二略答。三徴問。四列名。五明正義。六結。四明但持毳衣分三。一問。二答分三。一依坐具等。二依三衣。三依長衣明毳衣相。三結。五明持糞掃衣分三。一問。二答分三。一明取處。二明衣體。三明作法住。三結。六明阿練若分三。一問。二答分二。一明處所。二明
【現代漢語翻譯】 業用。三結 第五依妙慧明沙門莊嚴分三。一問。二答分五。一依聰等三法。二依諸根。三依了說。四依俱生。五依加行慧。三結 第六依少欲明沙門莊嚴分三。一問。二答分二。一立因。二顯果分二。一標。二釋。三結 第七依喜足明沙門莊嚴分三。一問。二答分四。一明總義。二明無希。三明無染。四例余。三結 第八依易養明沙門莊嚴分三。一問。二答分二。一明易養。二明難養分二。一依他。二依追求明難養。三結 第九依易滿明沙門莊嚴分三。一問。二答分二。一依少。二依粗明易滿。三結 第十依杜多（dhūta，苦行）功德明沙門莊嚴分七。一總問。二略答列名。三明立數因由分三。一總標。二解釋分二。一略答列名。二別釋分二。一明隨得食。二明次第食。三總結。四廣解釋分十一。一明一座食分三。一問。二答分二。一明一坐義。二明不重食相。三結。二明先止后食分三。一問。二答分二。一明先止相。二明後食義。三結。三明但持三衣分六。一總問。二略答。三徴問。四列名。五明正義。六結。四明但持毳衣分三。一問。二答分三。一依坐具等。二依三衣。三依長衣明毳衣相。三結。五明持糞掃衣分三。一問。二答分三。一明取處。二明衣體。三明作法住。三結。六明阿練若（āraṇya，寂靜處）分三。一問。二答分二。一明處所。二明
【English Translation】 Actions and consequences. Conclusion of the third section. The fifth section, 'Adornment of a Śrāmaṇa (沙門，monk) Based on Excellent Wisdom', is divided into three parts: 1. Question; 2. Answer (divided into five parts: 1. Based on the three qualities of intelligence, etc.; 2. Based on the faculties; 3. Based on complete explanation; 4. Based on innate wisdom; 5. Based on wisdom acquired through practice); 3. Conclusion. The sixth section, 'Adornment of a Śrāmaṇa Based on Few Desires', is divided into three parts: 1. Question; 2. Answer (divided into two parts: 1. Establishing the cause; 2. Revealing the result, which is further divided into two parts: 1. Statement; 2. Explanation); 3. Conclusion. The seventh section, 'Adornment of a Śrāmaṇa Based on Contentment', is divided into three parts: 1. Question; 2. Answer (divided into four parts: 1. Explaining the general meaning; 2. Explaining the absence of hope; 3. Explaining the absence of defilement; 4. Examples of the remaining qualities); 3. Conclusion. The eighth section, 'Adornment of a Śrāmaṇa Based on Being Easy to Support', is divided into three parts: 1. Question; 2. Answer (divided into two parts: 1. Explaining being easy to support; 2. Explaining being difficult to support, which is further divided into two parts: 1. Dependence on others; 2. Dependence on seeking, explaining being difficult to support); 3. Conclusion. The ninth section, 'Adornment of a Śrāmaṇa Based on Being Easy to Satisfy', is divided into three parts: 1. Question; 2. Answer (divided into two parts: 1. Based on having little; 2. Based on coarse things, explaining being easy to satisfy); 3. Conclusion. The tenth section, 'Adornment of a Śrāmaṇa Based on the Qualities of Dhūta (杜多，ascetic practices)', is divided into seven parts: 1. General question; 2. Brief answer listing the names; 3. Explaining the reasons for establishing the number (divided into three parts: 1. General statement; 2. Explanation, which is further divided into two parts: 1. Brief answer listing the names; 2. Separate explanations, which are further divided into two parts: 1. Explaining eating whatever is obtained; 2. Explaining eating in sequence); 3. Summary; 4. Extensive explanation (divided into eleven parts: 1. Explaining eating one meal a day, divided into three parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining the meaning of one sitting; 2. Explaining the aspect of not eating again; 3. Conclusion. 2. Explaining stopping first and then eating, divided into three parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining the aspect of stopping first; 2. Explaining the meaning of eating later; 3. Conclusion. 3. Explaining only holding three robes, divided into six parts: 1. General question; 2. Brief answer; 3. Detailed question; 4. Listing the names; 5. Explaining the correct meaning; 6. Conclusion. 4. Explaining only holding woolen robes, divided into three parts: 1. Question; 2. Answer, divided into three parts: 1. Based on sitting mats, etc.; 2. Based on the three robes; 3. Based on long robes, explaining the aspect of woolen robes; 3. Conclusion. 5. Explaining holding robes made of rags, divided into three parts: 1. Question; 2. Answer, divided into three parts: 1. Explaining the place of obtaining them; 2. Explaining the body of the robe; 3. Explaining the practice of abiding; 3. Conclusion. 6. Explaining Āraṇya (阿練若，quiet place), divided into three parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining the location; 2. Explaining
限量。三結。七明常居樹下分三。一問。二答分二。一明思愿。二明限量。三結。八明常居迥露分三。一問。二答分二。一明思愿。二明迥義。三結。九明常住冢間分三。一問。二答分二。一明思愿。二明處所。三結。十明常期端坐分三。一問。二答分三。一明坐處。二明時限。三明坐儀。三結。十一明處如常座分三。一問。二答分二。一明坐處。二明如常義。三結。第五釋名分三。一問。二答分二。一引喻分二。一明過。二明德。二法合分二。一明失分三如論。二明德。三結。第六明勝利功德分三。一依食明功德分二。一標。二釋分二。一治美食貪。二治多食貪。二依衣明功德分三。一略釋。二列名。三別釋分三。一治多衣貪。二治軟觸貪。三治上妙貪。三依敷具明功德分三。一略釋。二列名。三別釋分四。一治諠雜。二治屋宇貪。三治倚樂等貪。四治敷具貪。第七明總結 第十一依端嚴明沙門莊嚴分三。一問。二答分九如論。三結 第十二依知量明沙門莊嚴分三。一問。二答分二。一明施主相。二明知量處分五如論。三結 第十三依賢善士法明沙門莊嚴分三。一問。二答分二。一明賢善性分十如論。二明賢善法分二。一不輕他。二修法行。三結 第十四依聰慧者相明沙門華嚴分五。一總問。二略答。三徴問。四別
【現代漢語翻譯】 現代漢語譯本 三、總結。 七、闡明常居樹下，分三部分：一、提問。二、回答，分兩部分：一、闡明思愿。二、闡明（內容）。三、總結。 八、闡明常居迥露，分三部分：一、提問。二、回答，分兩部分：一、闡明思愿。二、闡明迥義。三、總結。 九、闡明常住冢間，分三部分：一、提問。二、回答，分兩部分：一、闡明思愿。二、闡明處所。三、總結。 十、闡明常期端坐，分三部分：一、提問。二、回答，分三部分：一、闡明坐處。二、闡明時限。三、闡明坐儀。三、總結。 十一、闡明處如常座，分三部分：一、提問。二、回答，分兩部分：一、闡明坐處。二、闡明如常義。三、總結。 第五、解釋名稱，分三部分：一、提問。二、回答，分兩部分：一、引喻，分兩部分：一、闡明過失。二、闡明功德。二、法合，分兩部分：一、闡明失誤，分三部分，如論述。二、闡明功德。三、總結。 第六、闡明勝利功德，分三部分：一、依食闡明功德，分兩部分：一、標示。二、解釋，分兩部分：一、對治美食貪。二、對治多食貪。 二、依衣闡明功德，分三部分：一、略釋。二、列名。三、別釋，分三部分：一、對治多衣貪。二、對治軟觸貪。三、對治上妙貪。 三、依敷具闡明功德，分三部分：一、略釋。二、列名。三、別釋，分四部分：一、對治諠雜。二、對治屋宇貪。三、對治倚樂等貪。四、對治敷具貪。 第七、闡明總結。 第十一、依端嚴闡明沙門（Śrāmaṇa）莊嚴，分三部分：一、提問。二、回答，分九部分，如論述。三、總結。 第十二、依知量闡明沙門（Śrāmaṇa）莊嚴，分三部分：一、提問。二、回答，分兩部分：一、闡明施主相。二、闡明知量處，分五部分，如論述。三、總結。 第十三、依賢善士法闡明沙門（Śrāmaṇa）莊嚴，分三部分：一、提問。二、回答，分兩部分：一、闡明賢善性，分十部分，如論述。二、闡明賢善法，分兩部分：一、不輕視他人。二、修法行。三、總結。 第十四、依聰慧者相闡明沙門（Śrāmaṇa）華嚴，分五部分：一、總問。二、略答。三、徴問。四、別（回答）。
【English Translation】 English version Three, Conclusion. Seven, Explaining constantly dwelling under trees, divided into three parts: One, Question. Two, Answer, divided into two parts: One, Explaining thoughts and wishes. Two, Explaining (content). Three, Conclusion. Eight, Explaining constantly dwelling in open exposure, divided into three parts: One, Question. Two, Answer, divided into two parts: One, Explaining thoughts and wishes. Two, Explaining the meaning of 'open exposure'. Three, Conclusion. Nine, Explaining constantly dwelling in cemeteries, divided into three parts: One, Question. Two, Answer, divided into two parts: One, Explaining thoughts and wishes. Two, Explaining the location. Three, Conclusion. Ten, Explaining constantly sitting upright, divided into three parts: One, Question. Two, Answer, divided into three parts: One, Explaining the sitting place. Two, Explaining the time limit. Three, Explaining the sitting posture. Three, Conclusion. Eleven, Explaining the place as the usual seat, divided into three parts: One, Question. Two, Answer, divided into two parts: One, Explaining the sitting place. Two, Explaining the meaning of 'as usual'. Three, Conclusion. Five, Explaining the name, divided into three parts: One, Question. Two, Answer, divided into two parts: One, Analogy, divided into two parts: One, Explaining faults. Two, Explaining virtues. Two, Dharma combination, divided into two parts: One, Explaining errors, divided into three parts, as discussed. Two, Explaining virtues. Three, Conclusion. Six, Explaining the merits of victory, divided into three parts: One, Explaining merits based on food, divided into two parts: One, Indication. Two, Explanation, divided into two parts: One, Counteracting greed for delicious food. Two, Counteracting greed for excessive eating. Two, Explaining merits based on clothing, divided into three parts: One, Brief explanation. Two, Listing names. Three, Separate explanation, divided into three parts: One, Counteracting greed for many clothes. Two, Counteracting greed for soft touch. Three, Counteracting greed for superior and exquisite things. Three, Explaining merits based on bedding, divided into three parts: One, Brief explanation. Two, Listing names. Three, Separate explanation, divided into four parts: One, Counteracting noise and confusion. Two, Counteracting greed for houses. Three, Counteracting greed for leaning on and enjoying things. Four, Counteracting greed for bedding. Seven, Explaining the conclusion. Eleven, Explaining the adornment of a Śrāmaṇa (ascetic) based on dignity, divided into three parts: One, Question. Two, Answer, divided into nine parts, as discussed. Three, Conclusion. Twelve, Explaining the adornment of a Śrāmaṇa (ascetic) based on knowing measure, divided into three parts: One, Question. Two, Answer, divided into two parts: One, Explaining the characteristics of a benefactor. Two, Explaining the place of knowing measure, divided into five parts, as discussed. Three, Conclusion. Thirteen, Explaining the adornment of a Śrāmaṇa (ascetic) based on the Dharma of virtuous individuals, divided into three parts: One, Question. Two, Answer, divided into two parts: One, Explaining virtuous nature, divided into ten parts, as discussed. Two, Explaining virtuous Dharma, divided into two parts: One, Not looking down on others. Two, Practicing Dharma. Three, Conclusion. Fourteen, Explaining the floral adornment of a Śrāmaṇa (ascetic) based on the characteristics of intelligent individuals, divided into five parts: One, General question. Two, Brief answer. Three, Detailed question. Four, Separate (answer).
釋分二。一明愚。二明賢。五結 第十五依堪忍明沙門莊嚴分三。一問。二答分三。一依諦察法忍。二依安受苦忍。三依耐怨害忍明忽相。三結 第十六依柔和明沙門莊嚴分三。一問。二答分二。一立因分六如論。二顯果。三結 第十七依賢善明沙門莊嚴分三。一問。二答分六如論三結 第五明沙門莊嚴功德勝利分三。一總標。二別釋分七如論。三結 第六釋名分三。一立喻分二。一立因。二顯果分四如論。二法合分二。一立因。二顯果。三結 第七明總結。
聲聞地第二廣解中第二廣解發心瑜伽處分二 一略釋分二。一總問分十八如論。二頌略答分十八如論 第二廣解大門分十八。
一明能證出離人之差別分四。一總標。二徴問。三列名分二十八如論。四別釋分二十八 一明鈍根人分三。一問。二略答分二。一立因。二顯果。三明差別分二。一標。二釋分二。一依俱生。二依加行明鈍根 二明利根人分三。一問。二略答分二。一立因。二顯果。三明差別分二。一標。二釋分二。一依俱生。二依加行明利根 三明貪增上人分三。一問。二答分二。一立因。二顯果。三結 四明瞋增上人分三。一問。二答分二。一立因。二顯果。三結 五明癡增上人分三。一問。二答分二。一立因。二顯果。三結 六明慢增
【現代漢語翻譯】 釋分二：分為兩部分來解釋。 一明愚。二明賢：一是闡明愚昧，二是闡明賢能。 五結：第五部分是總結。 第十五依堪忍明沙門莊嚴分三。一問。二答分三。一依諦察法忍。二依安受苦忍。三依耐怨害忍明忽相。三結：第十五部分是依據堪忍來闡明沙門的莊嚴，分為三部分。一是提問，二是回答，回答又分為三部分：一是依據諦察法忍，二是依據安受苦忍，三是依據耐怨害忍來闡明忽然出現的相狀。三是總結。 第十六依柔和明沙門莊嚴分三。一問。二答分二。一立因分六如論。二顯果。三結：第十六部分是依據柔和來闡明沙門的莊嚴，分為三部分。一是提問，二是回答，回答又分為兩部分：一是確立原因，分為六個方面，如論中所述；二是顯現結果。三是總結。 第十七依賢善明沙門莊嚴分三。一問。二答分六如論三結：第十七部分是依據賢善來闡明沙門的莊嚴，分為三部分。一是提問，二是回答，回答分為六個方面，如論中所述。三是總結。 第五明沙門莊嚴功德勝利分三。一總標。二別釋分七如論。三結：第五部分是闡明沙門莊嚴的功德和殊勝之處，分為三部分。一是總的標示，二是分別解釋，分為七個方面，如論中所述。三是總結。 第六釋名分三。一立喻分二。一立因。二顯果分四如論。二法合分二。一立因。二顯果。三結：第六部分是解釋名稱，分為三部分。一是建立比喻，分為兩部分：一是確立原因，二是顯現結果，分為四個方面，如論中所述。二是將比喻與佛法結合，分為兩部分：一是確立原因，二是顯現結果。三是總結。 第七明總結：第七部分是闡明總結。 聲聞地第二廣解中第二廣解發心瑜伽處分二。一略釋分二。一總問分十八如論。二頌略答分十八如論。第二廣解大門分十八：在《聲聞地》第二廣解中，第二廣解發心瑜伽處分為兩部分。一是簡略解釋，分為兩部分：一是總的提問，分為十八個方面，如論中所述；二是用偈頌簡略回答，分為十八個方面，如論中所述。第二是廣解的大門，分為十八個方面。 一明能證出離人之差別分四。一總標。二徴問。三列名分二十八如論。四別釋分二十八。一明鈍根人分三。一問。二略答分二。一立因。二顯果。三明差別分二。一標。二釋分二。一依俱生。二依加行明鈍根：第一部分是闡明能夠證得出離之人的差別，分為四個部分。一是總的標示，二是提出疑問，三是列出名稱，分為二十八個方面，如論中所述。四是分別解釋，分為二十八個方面。一是闡明鈍根之人，分為三個部分。一是提問，二是簡略回答，分為兩部分：一是確立原因，二是顯現結果。三是闡明差別，分為兩個部分：一是標示，二是解釋，解釋又分為兩個方面：一是依據俱生（俱生：與生俱來的），二是依據加行（加行：後天努力）來闡明鈍根。 二明利根人分三。一問。二略答分二。一立因。二顯果。三明差別分二。一標。二釋分二。一依俱生。二依加行明利根：二是闡明利根之人，分為三個部分。一是提問，二是簡略回答，分為兩部分：一是確立原因，二是顯現結果。三是闡明差別，分為兩個部分：一是標示，二是解釋，解釋又分為兩個方面：一是依據俱生（俱生：與生俱來的），二是依據加行（加行：後天努力）來闡明利根。 三明貪增上人分三。一問。二答分二。一立因。二顯果。三結：三是闡明貪慾增上之人，分為三個部分。一是提問，二是回答，回答分為兩部分：一是確立原因，二是顯現結果。三是總結。 四明瞋增上人分三。一問。二答分二。一立因。二顯果。三結：四是闡明嗔恚增上之人，分為三個部分。一是提問，二是回答，回答分為兩部分：一是確立原因，二是顯現結果。三是總結。 五明癡增上人分三。一問。二答分二。一立因。二顯果。三結：五是闡明愚癡增上之人，分為三個部分。一是提問，二是回答，回答分為兩部分：一是確立原因，二是顯現結果。三是總結。 六明慢增：六是闡明傲慢增上之人。
【English Translation】 Explanation in Two Parts: Divided into two parts for explanation. One Explains Ignorance, Two Explains Wisdom: One elucidates ignorance, and two elucidates wisdom. Five Conclusions: The fifth part is a conclusion. Fifteenth, Relying on Forbearance to Explain the Adornment of a Shramana, Divided into Three Parts. One Question. Two Answers, Divided into Three Parts. One Relies on the Forbearance of Discriminating the Dharma. Two Relies on the Forbearance of Accepting Suffering. Three Relies on the Forbearance of Resentment and Harm to Explain Sudden Appearances. Three Conclusions: The fifteenth part relies on forbearance to explain the adornment of a 'Shramana' (Shramana: a wandering ascetic), divided into three parts. One is a question, two are answers, and the answers are divided into three parts: one relies on the forbearance of discriminating the Dharma, two relies on the forbearance of accepting suffering, and three relies on the forbearance of resentment and harm to explain sudden appearances. Three are conclusions. Sixteenth, Relying on Gentleness to Explain the Adornment of a Shramana, Divided into Three Parts. One Question. Two Answers, Divided into Two Parts. One Establishes the Cause in Six Aspects as Discussed in the Treatise. Two Reveals the Result. Three Conclusions: The sixteenth part relies on gentleness to explain the adornment of a 'Shramana' (Shramana: a wandering ascetic), divided into three parts. One is a question, two are answers, and the answers are divided into two parts: one establishes the cause in six aspects as discussed in the treatise; two reveals the result. Three are conclusions. Seventeenth, Relying on Virtue to Explain the Adornment of a Shramana, Divided into Three Parts. One Question. Two Answers in Six Aspects as Discussed in the Treatise. Three Conclusions: The seventeenth part relies on virtue to explain the adornment of a 'Shramana' (Shramana: a wandering ascetic), divided into three parts. One is a question, two are answers in six aspects as discussed in the treatise. Three are conclusions. Fifth, Explaining the Merits and Benefits of the Adornment of a Shramana, Divided into Three Parts. One General Statement. Two Separate Explanations in Seven Aspects as Discussed in the Treatise. Three Conclusions: The fifth part explains the merits and benefits of the adornment of a 'Shramana' (Shramana: a wandering ascetic), divided into three parts. One is a general statement, two are separate explanations in seven aspects as discussed in the treatise. Three are conclusions. Sixth, Explaining the Name, Divided into Three Parts. One Establishes a Metaphor, Divided into Two Parts. One Establishes the Cause. Two Reveals the Result in Four Aspects as Discussed in the Treatise. Two Dharma Combination, Divided into Two Parts. One Establishes the Cause. Two Reveals the Result. Three Conclusions: The sixth part explains the name, divided into three parts. One establishes a metaphor, divided into two parts: one establishes the cause, two reveals the result in four aspects as discussed in the treatise. Two is the Dharma combination, divided into two parts: one establishes the cause, two reveals the result. Three are conclusions. Seventh, Explaining the Summary Conclusion: The seventh part explains the summary conclusion. In the Second Extensive Explanation of the Hearer's Ground, the Second Extensive Explanation of the Place of Yoga for Generating the Mind, Divided into Two Parts. One Brief Explanation, Divided into Two Parts. One General Question in Eighteen Aspects as Discussed in the Treatise. Two Verses Briefly Answering in Eighteen Aspects as Discussed in the Treatise. Second Extensive Explanation of the Great Gate in Eighteen Aspects: In the Second Extensive Explanation of the 'Hearer's Ground', the Second Extensive Explanation of the Place of Yoga for Generating the Mind is divided into two parts. One is a brief explanation, divided into two parts: one is a general question in eighteen aspects as discussed in the treatise; two are verses briefly answering in eighteen aspects as discussed in the treatise. Second is the extensive explanation of the great gate in eighteen aspects. One Explains the Differences Among Those Who Can Attain Liberation, Divided into Four Parts. One General Statement. Two Questions. Three Lists Names in Twenty-Eight Aspects as Discussed in the Treatise. Four Separate Explanations in Twenty-Eight Aspects. One Explains People with Dull Faculties, Divided into Three Parts. One Question. Two Brief Answers, Divided into Two Parts. One Establishes the Cause. Two Reveals the Result. Three Explains the Differences, Divided into Two Parts. One Statement. Two Explanations, Divided into Two Parts. One Relies on the Innate. Two Relies on Cultivation to Explain Dull Faculties: The first part explains the differences among those who can attain liberation, divided into four parts. One is a general statement, two are questions, three lists names in twenty-eight aspects as discussed in the treatise. Four are separate explanations in twenty-eight aspects. One explains people with dull faculties, divided into three parts. One is a question, two are brief answers, divided into two parts: one establishes the cause, two reveals the result. Three explains the differences, divided into two parts: one is a statement, two are explanations, and the explanations are divided into two aspects: one relies on the 'innate' (innate: inherent from birth), two relies on 'cultivation' (cultivation: acquired effort) to explain dull faculties. Two Explains People with Sharp Faculties, Divided into Three Parts. One Question. Two Brief Answers, Divided into Two Parts. One Establishes the Cause. Two Reveals the Result. Three Explains the Differences, Divided into Two Parts. One Statement. Two Explanations, Divided into Two Parts. One Relies on the Innate. Two Relies on Cultivation to Explain Sharp Faculties: Two explains people with sharp faculties, divided into three parts. One is a question, two are brief answers, divided into two parts: one establishes the cause, two reveals the result. Three explains the differences, divided into two parts: one is a statement, two are explanations, and the explanations are divided into two aspects: one relies on the 'innate' (innate: inherent from birth), two relies on 'cultivation' (cultivation: acquired effort) to explain sharp faculties. Three Explains People with Increased Greed, Divided into Three Parts. One Question. Two Answers, Divided into Two Parts. One Establishes the Cause. Two Reveals the Result. Three Conclusions: Three explains people with increased greed, divided into three parts. One is a question, two are answers, and the answers are divided into two parts: one establishes the cause, two reveals the result. Three are conclusions. Four Explains People with Increased Anger, Divided into Three Parts. One Question. Two Answers, Divided into Two Parts. One Establishes the Cause. Two Reveals the Result. Three Conclusions: Four explains people with increased anger, divided into three parts. One is a question, two are answers, and the answers are divided into two parts: one establishes the cause, two reveals the result. Three are conclusions. Five Explains People with Increased Delusion, Divided into Three Parts. One Question. Two Answers, Divided into Two Parts. One Establishes the Cause. Two Reveals the Result. Three Conclusions: Five explains people with increased delusion, divided into three parts. One is a question, two are answers, and the answers are divided into two parts: one establishes the cause, two reveals the result. Three are conclusions. Six Explains Increased Arrogance: Six explains people with increased arrogance.
上人分三。一問。二答分二。一立因。二顯果。三結 七明尋思增上人分三。一問。二答分二。一立因。二顯果。三結 八明得平等人分三。一問。二答分二。一立因。二顯果分三。一明無猛利等過。二明有現行過。三例。三結 九明薄塵性人分三。一問。二答分二。一立因分二。一明不修等。二明見過。二顯果分三。一明起下。二明全無。三例余。三結 十明行向人分五。一問。二略答。三徴問。四答列名分四如論。五結 十一明住果人分五。一問。二略答。三徴問。四答列名分四如論。五結 十二明隨信行人分三。一問。二答分二。一立因分三。一依聞慧。二依思慧。三依修慧立因。二顯果分二。一明隨義。二明信行義。三結 十三明隨法行人分三。一問。二答分二。一立因分三。一依聞慧。二依思慧。三依修慧立因。二顯果。三結 十四明信勝解人分三。一問。二答分二。一立因。二顯果。三結 十五明見至人分三。一問。二答分二。一立因。二顯果。三結 十六明身證人分三。一問。二答分二。一立因。二顯果。三結 十七明極七有人分三。一問。二答分二。一立因。二顯果。三結 十八明家家人分五。一總問。二略答。三列名。四解釋分二。一明天家家。二明人家家。五總結 十九明一間人分三。一問。二
【現代漢語翻譯】 現代漢語譯本 上文將『人』分為三類。一、提問。二、回答，回答又分為兩部分：一、確立原因。二、闡明結果。三、總結。 七、闡明『尋思增上人』（通過尋思獲得增上的人）分為三部分：一、提問。二、回答，回答又分為兩部分：一、確立原因。二、闡明結果。三、總結。 八、闡明『得平等』的人分為三部分：一、提問。二、回答，回答又分為兩部分：一、確立原因。二、闡明結果，闡明結果又分為三部分：一、闡明沒有猛利等過失。二、闡明有現行過失。三、舉例。三、總結。 九、闡明『薄塵性』的人分為三部分：一、提問。二、回答，回答又分為兩部分：一、確立原因，確立原因又分為兩部分：一、闡明不修行等。二、闡明見過失。二、闡明結果，闡明結果又分為三部分：一、闡明從下等開始。二、闡明完全沒有。三、用其他例子類推。三、總結。 十、闡明『行向』的人分為五部分：一、提問。二、簡略回答。三、進一步提問。四、回答並列出名稱，如同論述。五、總結。 十一、闡明『住果』的人分為五部分：一、提問。二、簡略回答。三、進一步提問。四、回答並列出名稱，如同論述。五、總結。 十二、闡明『隨信行人』（跟隨信仰而行的人）分為三部分：一、提問。二、回答，回答又分為兩部分：一、確立原因，確立原因又分為三部分：一、依據聞慧（聽聞佛法獲得的智慧）。二、依據思慧（思考佛法獲得的智慧）。三、依據修慧（修行佛法獲得的智慧）確立原因。二、闡明結果，闡明結果又分為兩部分：一、闡明隨順意義。二、闡明信仰行為的意義。三、總結。 十三、闡明『隨法行人』（跟隨佛法而行的人）分為三部分：一、提問。二、回答，回答又分為兩部分：一、確立原因，確立原因又分為三部分：一、依據聞慧（聽聞佛法獲得的智慧）。二、依據思慧（思考佛法獲得的智慧）。三、依據修慧（修行佛法獲得的智慧）確立原因。二、闡明結果。三、總結。 十四、闡明『信勝解人』（對信仰有殊勝理解的人）分為三部分：一、提問。二、回答，回答又分為兩部分：一、確立原因。二、闡明結果。三、總結。 十五、闡明『見至人』（通過修行達到見地的人）分為三部分：一、提問。二、回答，回答又分為兩部分：一、確立原因。二、闡明結果。三、總結。 十六、闡明『身證人』（通過身體力行證悟的人）分為三部分：一、提問。二、回答，回答又分為兩部分：一、確立原因。二、闡明結果。三、總結。 十七、闡明『極七有』的人分為三部分：一、提問。二、回答，回答又分為兩部分：一、確立原因。二、闡明結果。三、總結。 十八、闡明『家家』的人分為五部分：一、總的提問。二、簡略回答。三、列出名稱。四、解釋，解釋又分為兩部分：一、闡明天家家。二、闡明人家家。五、總結。 十九、闡明『一間』的人分為三部分：一、提問。二、回答。 English version The above divides 'people' into three categories. 1. Question. 2. Answer, which is further divided into two parts: 1. Establishing the cause. 2. Explaining the result. 3. Conclusion. 7. Explaining 'Seeking-Increase Person' (those who gain increase through contemplation) is divided into three parts: 1. Question. 2. Answer, which is further divided into two parts: 1. Establishing the cause. 2. Explaining the result. 3. Conclusion. 8. Explaining those who 'Attain Equality' is divided into three parts: 1. Question. 2. Answer, which is further divided into two parts: 1. Establishing the cause. 2. Explaining the result, which is further divided into three parts: 1. Explaining the absence of fierce faults. 2. Explaining the presence of current faults. 3. Example. 3. Conclusion. 9. Explaining those of 'Thin-Dust Nature' is divided into three parts: 1. Question. 2. Answer, which is further divided into two parts: 1. Establishing the cause, which is further divided into two parts: 1. Explaining non-cultivation, etc. 2. Explaining seeing faults. 2. Explaining the result, which is further divided into three parts: 1. Explaining starting from the lower level. 2. Explaining complete absence. 3. Inferring from other examples. 3. Conclusion. 10. Explaining those who are 'Going Towards' is divided into five parts: 1. Question. 2. Brief answer. 3. Further question. 4. Answer and list the names, as in the treatise. 5. Conclusion. 11. Explaining those who 'Abide in the Fruit' is divided into five parts: 1. Question. 2. Brief answer. 3. Further question. 4. Answer and list the names, as in the treatise. 5. Conclusion. 12. Explaining 'Faith-Following Persons' (those who follow faith in their practice) is divided into three parts: 1. Question. 2. Answer, which is further divided into two parts: 1. Establishing the cause, which is further divided into three parts: 1. Establishing the cause based on Hearing-Wisdom (wisdom gained from hearing the Dharma). 2. Establishing the cause based on Thinking-Wisdom (wisdom gained from contemplating the Dharma). 3. Establishing the cause based on Cultivation-Wisdom (wisdom gained from practicing the Dharma). 2. Explaining the result, which is further divided into two parts: 1. Explaining following the meaning. 2. Explaining the meaning of faith-practice. 3. Conclusion. 13. Explaining 'Dharma-Following Persons' (those who follow the Dharma in their practice) is divided into three parts: 1. Question. 2. Answer, which is further divided into two parts: 1. Establishing the cause, which is further divided into three parts: 1. Establishing the cause based on Hearing-Wisdom (wisdom gained from hearing the Dharma). 2. Establishing the cause based on Thinking-Wisdom (wisdom gained from contemplating the Dharma). 3. Establishing the cause based on Cultivation-Wisdom (wisdom gained from practicing the Dharma). 2. Explaining the result. 3. Conclusion. 14. Explaining 'Faith-Superior-Understanding Persons' (those who have superior understanding of faith) is divided into three parts: 1. Question. 2. Answer, which is further divided into two parts: 1. Establishing the cause. 2. Explaining the result. 3. Conclusion. 15. Explaining 'Vision-Attained Persons' (those who have attained vision through practice) is divided into three parts: 1. Question. 2. Answer, which is further divided into two parts: 1. Establishing the cause. 2. Explaining the result. 3. Conclusion. 16. Explaining 'Body-Witness Persons' (those who have realized through bodily practice) is divided into three parts: 1. Question. 2. Answer, which is further divided into two parts: 1. Establishing the cause. 2. Explaining the result. 3. Conclusion. 17. Explaining 'Maximum Seven-Life Persons' is divided into three parts: 1. Question. 2. Answer, which is further divided into two parts: 1. Establishing the cause. 2. Explaining the result. 3. Conclusion. 18. Explaining 'Household-to-Household Persons' is divided into five parts: 1. General question. 2. Brief answer. 3. List the names. 4. Explanation, which is further divided into two parts: 1. Explaining heavenly household-to-household. 2. Explaining human household-to-household. 5. Conclusion. 19. Explaining 'One-Interval Persons' is divided into three parts: 1. Question. 2. Answer.
【English Translation】 English translation line 1 English translation line 2
答分二。一立因。二顯果。三結 二十明中般人分四。一總問。二略答。三列釋分三。一依成。二依住。三依趣生。四總結 二十一明生般人分三。一問。二答分二。一立因。二顯果。三結 二十二明無行般人分三。一問。二答分二。一立因。二顯果。三結 二十三明有行般人分三。一問。二答分二。一立因。二顯果。三結 二十四明上流人分三。一問。二答分二。一依修觀明上流二依修止明上流。三結 二十五明時解脫人分三。一問。二答分二。一立因。二顯果分五。一依退法。二依思害。三依護解脫。四依住不退法。五依善了法明時解脫 二十六明不動法人分三。一問。二答。三結 二十七明慧解脫人分三。一問。二答分二。一明已作相。二明未作相。三結 二十八明俱分解脫人分三。一問。二答分二。一立因分二。一立離煩惱障因。二立離解脫障因。二顯果分二。一明漏盡果。二明八解脫果三結。
十八中大門第二明建立人差別答第二問分六。一總問。二略答。三徴問。四列名分十一如論。五廣解。六總結 廣解分十一 一明根差別建立人分二。一問。二答分二。一標。二釋分二如論 二明眾差別建立分二。一問。二答分二。一標。二釋分七如論 三明行差別建立分三。一總問。二廣答分三。一略答。二
【現代漢語翻譯】 答：分為兩部分。一是確立原因，二是闡明結果，三是總結。 第二十，闡明中般涅槃者，分為四個部分。一是總的提問，二是簡略的回答，三是詳細解釋，分為三個部分。一是依據成就，二是依據住處，三是依據趣向生處，四是總結。 第二十一，闡明生般涅槃者，分為三個部分。一是提問，二是回答，分為兩個部分。一是確立原因，二是闡明結果，三是總結。 第二十二，闡明無行般涅槃者，分為三個部分。一是提問，二是回答，分為兩個部分。一是確立原因，二是闡明結果，三是總結。 第二十三，闡明有行般涅槃者，分為三個部分。一是提問，二是回答，分為兩個部分。一是確立原因，二是闡明結果，三是總結。 第二十四，闡明上流般涅槃者，分為三個部分。一是提問，二是回答，分為兩個部分。一是依據修習觀禪闡明上流，二是依據修習止禪闡明上流，三是總結。 第二十五，闡明時解脫者，分為三個部分。一是提問，二是回答，分為兩個部分。一是確立原因，二是闡明結果，分為五個部分。一是依據退法，二是依據思害，三是依據守護解脫，四是依據安住不退法，五是依據善於了解法闡明時解脫。 第二十六，闡明不動法者，分為三個部分。一是提問，二是回答，三是總結。 第二十七，闡明慧解脫者，分為三個部分。一是提問，二是回答，分為兩個部分。一是闡明已作之相，二是闡明未作之相，三是總結。 第二十八，闡明俱分解脫者，分為三個部分。一是提問，二是回答，分為兩個部分。一是確立原因，分為兩個部分。一是確立遠離煩惱障的原因，二是確立遠離解脫障的原因。二是闡明結果，分為兩個部分。一是闡明漏盡果，二是闡明八解脫果，三是總結。
第十八，中大門第二，闡明建立人的差別，回答第二個問題，分為六個部分。一是總的提問，二是簡略的回答，三是徵詢提問，四是列出名稱，分為十一個，如論中所述。五是廣泛解釋，六是總結。廣泛解釋分為十一個部分。 一是闡明根的差別建立人，分為兩個部分。一是提問，二是回答，分為兩個部分。一是標示，二是解釋，分為兩個，如論中所述。二是闡明眾的差別建立，分為兩個部分。一是提問，二是回答，分為兩個部分。一是標示，二是解釋，分為七個，如論中所述。三是闡明行的差別建立，分為三個部分。一是總的提問，二是廣泛回答，分為三個部分。一是簡略回答，二是
【English Translation】 Answer: Divided into two parts. First, establish the cause. Second, reveal the result. Third, conclude. Twentieth, explaining the intermediate 'Parinirvana' (complete extinction of suffering) person, divided into four parts. First, a general question. Second, a brief answer. Third, detailed explanation, divided into three parts. First, based on accomplishment. Second, based on dwelling. Third, based on the direction of rebirth. Fourth, a summary. Twenty-first, explaining the 'Saṃskāra-parinirvāyin' (one who attains Nirvana with effort) person, divided into three parts. First, a question. Second, an answer, divided into two parts. First, establish the cause. Second, reveal the result. Third, conclude. Twenty-second, explaining the 'Anabhisaṃskāra-parinirvāyin' (one who attains Nirvana without effort) person, divided into three parts. First, a question. Second, an answer, divided into two parts. First, establish the cause. Second, reveal the result. Third, conclude. Twenty-third, explaining the 'Sasaṃskāra-parinirvāyin' (one who attains Nirvana with effort) person, divided into three parts. First, a question. Second, an answer, divided into two parts. First, establish the cause. Second, reveal the result. Third, conclude. Twenty-fourth, explaining the 'Urdhvaṃsrotas' (stream-enterer who goes upstream) person, divided into three parts. First, a question. Second, an answer, divided into two parts. First, explaining the upstream flow based on cultivating 'Vipassanā' (insight meditation). Second, explaining the upstream flow based on cultivating 'Samatha' (tranquility meditation). Third, conclude. Twenty-fifth, explaining the 'Samayavimukta' (one liberated by time) person, divided into three parts. First, a question. Second, an answer, divided into two parts. First, establish the cause. Second, reveal the result, divided into five parts. First, based on the law of decline. Second, based on harmful thoughts. Third, based on protecting liberation. Fourth, based on dwelling in the law of non-decline. Fifth, explaining the 'Samayavimukta' (one liberated by time) based on skillful understanding of the law. Twenty-sixth, explaining the 'Acaladhamma' (one with immovable Dharma) person, divided into three parts. First, a question. Second, an answer. Third, conclude. Twenty-seventh, explaining the 'Prajñāvimukta' (one liberated by wisdom) person, divided into three parts. First, a question. Second, an answer, divided into two parts. First, explaining the characteristics of what has been done. Second, explaining the characteristics of what has not been done. Third, conclude. Twenty-eighth, explaining the 'Ubhayatobhāgavimukta' (one liberated in both ways) person, divided into three parts. First, a question. Second, an answer, divided into two parts. First, establish the cause, divided into two parts. First, establish the cause of separation from the 'Kleśāvaraṇa' (afflictive obscurations). Second, establish the cause of separation from the 'Mokṣāvaraṇa' (obscurations to liberation). Second, reveal the result, divided into two parts. First, explaining the fruit of the exhaustion of outflows. Second, explaining the fruit of the eight liberations. Third, conclude.
Eighteenth, the second of the middle great gates, explaining the differences in the establishment of persons, answering the second question, divided into six parts. First, a general question. Second, a brief answer. Third, inquiring questions. Fourth, listing names, divided into eleven, as stated in the treatise. Fifth, extensive explanation. Sixth, a summary. The extensive explanation is divided into eleven parts. First, explaining the establishment of persons based on differences in faculties, divided into two parts. First, a question. Second, an answer, divided into two parts. First, indication. Second, explanation, divided into two, as stated in the treatise. Second, explaining the establishment based on differences in assemblies, divided into two parts. First, a question. Second, an answer, divided into two parts. First, indication. Second, explanation, divided into seven, as stated in the treatise. Third, explaining the establishment based on differences in conduct, divided into three parts. First, a general question. Second, an extensive answer, divided into three parts. First, a brief answer. Second,
別釋分七如論。三明五人相分五。一明貪行人相分三。一問。二答分十二如論。三結。二明瞋行人相分三。一問。二答分十九如論。三結。三明癡行人相分三。一問。二答分十六如論。三結。四明慢行人相分三。一問。二答分十五如論。三結。五明尋思行人相分三。一問。二答分十六如論。三結。第三明總結 四明愿差別分三。一問。二答分四。一列數。二明愿無定相分三如論。三明種姓有定相分三如論。四明意趣。三結 五明行跡差別分六。一總問。二略答。三徴問。四列名。五別釋分四如論。六結 六明道果差別分五。一總問。二略答。三列名分二。一列道名。二列果名。四別釋分二。一明道義。二明果義。五總結 七明加行差別分四。一問。二略答。三別釋分二。一明隨信加行。二明隨法加行。四結 八明定差別分三。一問。二答分三。一明總義。二列名分八如論。三明入定方法。三結 九明生差別分三。一問。二答分三。一依預流明生差別分二如論。二依一來明生差別。三依不還明生差別分五如論。三結 十明退不退差別分三。一問。二答分二。一明退相。二明不退相。三結 十一明障差別分三。一總問。二廣答分二。一略答。二別釋分二。一明慧解勝相分二。一標。二釋。二明俱解勝相分三。一標。二釋。
【現代漢語翻譯】 現代漢語譯本 別釋分為七個部分，如論中所述。 第三部分闡述五種人相，分為五個小部分： 第一部分闡述貪行人的相狀，分為三個小部分： 第一，提問。 第二，回答，分為十二個部分，如論中所述。 第三，總結。 第二部分闡述嗔行人的相狀，分為三個小部分： 第一，提問。 第二，回答，分為十九個部分，如論中所述。 第三，總結。 第三部分闡述癡行人的相狀，分為三個小部分： 第一，提問。 第二，回答，分為十六個部分，如論中所述。 第三，總結。 第四部分闡述慢行人的相狀，分為三個小部分： 第一，提問。 第二，回答，分為十五個部分，如論中所述。 第三，總結。 第五部分闡述尋思行人的相狀，分為三個小部分： 第一，提問。 第二，回答，分為十六個部分，如論中所述。 第三，總結。 第三部分，總結以上內容。 第四部分闡述愿的差別，分為三個小部分： 第一，提問。 第二，回答，分為四個部分： 第一，列舉數量。 第二，闡述愿沒有固定的相狀，分為三個部分，如論中所述。 第三，闡述種姓有固定的相狀，分為三個部分，如論中所述。 第四，闡述意趣。 第三，總結。 第五部分闡述行跡的差別，分為六個小部分： 第一，總的提問。 第二，簡略的回答。 第三，詳細的提問。 第四，列舉名稱。 第五，分別解釋，分為四個部分，如論中所述。 第六，總結。 第六部分闡述道果的差別，分為五個小部分： 第一，總的提問。 第二，簡略的回答。 第三，列舉名稱，分為兩個部分： 第一，列舉道的名稱。 第二，列舉果的名稱。 第四，分別解釋，分為兩個部分： 第一，闡述道的意義。 第二，闡述果的意義。 第五，總結。 第七部分闡述加行的差別，分為四個小部分： 第一，提問。 第二，簡略的回答。 第三，分別解釋，分為兩個部分： 第一，闡述隨信加行。 第二，闡述隨法加行。 第四，總結。 第八部分闡述定的差別，分為三個小部分： 第一，提問。 第二，回答，分為三個部分： 第一，闡述總的意義。 第二，列舉名稱，分為八個部分，如論中所述。 第三，闡述入定的方法。 第三，總結。 第九部分闡述生的差別，分為三個小部分： 第一，提問。 第二，回答，分為三個部分： 第一，依據'預流'(Srota-apanna, 入流者)闡述生的差別，分為兩個部分，如論中所述。 第二，依據'一來'(Sakrdagamin, 一還果)闡述生的差別。 第三，依據'不還'(Anagamin, 不還果)闡述生的差別，分為五個部分，如論中所述。 第三，總結。 第十部分闡述退與不退的差別，分為三個小部分： 第一，提問。 第二，回答，分為兩個部分： 第一，闡述退的相狀。 第二，闡述不退的相狀。 第三，總結。 第十一部分闡述障礙的差別，分為三個小部分： 第一，總的提問。 第二，廣泛的回答，分為兩個部分： 第一，簡略的回答。 第二，分別解釋，分為兩個部分： 第一，闡述慧解勝相，分為兩個部分： 第一，標明。 第二，解釋。 第二，闡述俱解勝相，分為三個部分： 第一，標明。 第二，解釋。
【English Translation】 English version The separate explanations are divided into seven sections, as discussed in the treatise. The third section explains the characteristics of five types of individuals, divided into five subsections: The first subsection explains the characteristics of individuals driven by greed, divided into three sub-subsections: First, a question. Second, an answer, divided into twelve parts, as discussed in the treatise. Third, a conclusion. The second subsection explains the characteristics of individuals driven by anger, divided into three sub-subsections: First, a question. Second, an answer, divided into nineteen parts, as discussed in the treatise. Third, a conclusion. The third subsection explains the characteristics of individuals driven by delusion, divided into three sub-subsections: First, a question. Second, an answer, divided into sixteen parts, as discussed in the treatise. Third, a conclusion. The fourth subsection explains the characteristics of individuals driven by pride, divided into three sub-subsections: First, a question. Second, an answer, divided into fifteen parts, as discussed in the treatise. Third, a conclusion. The fifth subsection explains the characteristics of individuals driven by discursive thinking, divided into three sub-subsections: First, a question. Second, an answer, divided into sixteen parts, as discussed in the treatise. Third, a conclusion. The third section summarizes the above content. The fourth section explains the differences in vows, divided into three subsections: First, a question. Second, an answer, divided into four parts: First, listing the numbers. Second, explaining that vows do not have fixed characteristics, divided into three parts, as discussed in the treatise. Third, explaining that lineage has fixed characteristics, divided into three parts, as discussed in the treatise. Fourth, explaining the intention. Third, a conclusion. The fifth section explains the differences in conduct, divided into six subsections: First, a general question. Second, a brief answer. Third, a detailed question. Fourth, listing the names. Fifth, separate explanations, divided into four parts, as discussed in the treatise. Sixth, a conclusion. The sixth section explains the differences in the paths and fruits, divided into five subsections: First, a general question. Second, a brief answer. Third, listing the names, divided into two parts: First, listing the names of the paths. Second, listing the names of the fruits. Fourth, separate explanations, divided into two parts: First, explaining the meaning of the paths. Second, explaining the meaning of the fruits. Fifth, a conclusion. The seventh section explains the differences in preliminary practices, divided into four subsections: First, a question. Second, a brief answer. Third, separate explanations, divided into two parts: First, explaining the preliminary practice based on faith. Second, explaining the preliminary practice based on the Dharma. Fourth, a conclusion. The eighth section explains the differences in samadhi, divided into three subsections: First, a question. Second, an answer, divided into three parts: First, explaining the general meaning. Second, listing the names, divided into eight parts, as discussed in the treatise. Third, explaining the method of entering samadhi. Third, a conclusion. The ninth section explains the differences in rebirth, divided into three subsections: First, a question. Second, an answer, divided into three parts: First, explaining the differences in rebirth based on 'Srota-apanna' (stream-enterer), divided into two parts, as discussed in the treatise. Second, explaining the differences in rebirth based on 'Sakrdagamin' (once-returner). Third, explaining the differences in rebirth based on 'Anagamin' (non-returner), divided into five parts, as discussed in the treatise. Third, a conclusion. The tenth section explains the differences between regression and non-regression, divided into three subsections: First, a question. Second, an answer, divided into two parts: First, explaining the characteristics of regression. Second, explaining the characteristics of non-regression. Third, a conclusion. The eleventh section explains the differences in obstacles, divided into three subsections: First, a general question. Second, a broad answer, divided into two parts: First, a brief answer. Second, separate explanations, divided into two parts: First, explaining the superior aspect of wisdom liberation, divided into two parts: First, indication. Second, explanation. Second, explaining the superior aspect of both liberation, divided into three parts: First, indication. Second, explanation.
三結。三明總結 第六明總結。
十八中大門第三明所緣答第三問分六。一總問。二略答。三徴問。四列名分四如論。五廣釋。六總結 廣釋分四。一明遍滿所緣境事。二明凈行所緣境事。三明善巧所緣境事。四明凈惑所緣境事。
初文分七。一總問。二略答。三列名分四如論。四別釋。五明遍滿義。六明四法意趣。七總結 別釋分四 一明有分別影像分三。一總問。二廣答分二。一略釋分二。一立因分五如論。二顯果分二。一立所緣。二立能緣分別相分二。一總。二別分四如論。二廣解分四。一明所知事分三。一標。二釋分三。一明凈行所知事分五如論。二明善巧所知事分五如論。三明凈惑所知事分二。一世間凈惑所知事分二如論。二出世間凈惑所知事分四如論。三結。二明勝解因分二。一立因。二顯果。三明同分影像分三。一顯果分二。一因正義。二答難。二立因。三結。四明觀察義分二。一立所緣。二立能緣。三總結 二明無分別影像分四。一問。二答分三。一明無分別相分二。一總。二別。二明無分別因分二。一標。二釋分九如論。三明無分別果分二。一總。二別分四如論。三結。四明差別名分三。一標。二釋分八如論。三結 三明事邊際性分三。一總問。二廣答分二。一略答。二別釋分二。一
【現代漢語翻譯】 現代漢語譯本 三結。三明總結 第六明總結。
十八中大門第三明所緣答第三問分六。一總問。二略答。三徴問。四列名分四如論。五廣釋。六總結 廣釋分四。一明遍滿所緣境事。二明凈行所緣境事。三明善巧所緣境事。四明凈惑所緣境事。
初文分七。一總問。二略答。三列名分四如論。四別釋。五明遍滿義。六明四法意趣。七總結 別釋分四 一明有分別影像分三。一總問。二廣答分二。一略釋分二。一立因分五如論。二顯果分二。一立所緣。二立能緣分別相分二。一總。二別分四如論。二廣解分四。一明所知事分三。一標。二釋分三。一明凈行所知事分五如論。二明善巧所知事分五如論。三明凈惑所知事分二。一世間凈惑所知事分二如論。二出世間凈惑所知事分四如論。三結。二明勝解因分二。一立因。二顯果。三明同分影像分三。一顯果分二。一因正義。二答難。二立因。三結。四明觀察義分二。一立所緣。二立能緣。三總結 二明無分別影像分四。一問。二答分三。一明無分別相分二。一總。二別。二明無分別因分二。一標。二釋分九如論。三明無分別果分二。一總。二別分四如論。三結。四明差別名分三。一標。二釋分八如論。三結 三明事邊際性分三。一總問。二廣答分二。一略答。二別釋分二。一
【English Translation】 English version Three Bindings. Summary of the Three Understandings. Sixth Understanding: Summary.
The Third Understanding of Objects of Cognition in the Eighteenth Section of the Great Gate consists of six parts: 1. General Question. 2. Brief Answer. 3. Detailed Inquiry. 4. Listing of Names (divided into four parts as in the treatise). 5. Extensive Explanation. 6. Summary. The Extensive Explanation is divided into four parts: 1. Explaining the aspect of pervasive objects of cognition. 2. Explaining the aspect of objects of cognition for purification practices. 3. Explaining the aspect of objects of cognition for skillful means. 4. Explaining the aspect of objects of cognition for purifying defilements.
The initial text is divided into seven parts: 1. General Question. 2. Brief Answer. 3. Listing of Names (divided into four parts as in the treatise). 4. Separate Explanations. 5. Explaining the meaning of pervasiveness. 6. Explaining the intended meaning of the four dharmas. 7. Summary. The Separate Explanations are divided into four parts: 1. Explaining images with conceptual discrimination, divided into three parts: 1. General Question. 2. Extensive Answer, divided into two parts: 1. Brief Explanation, divided into two parts: 1. Establishing the cause (divided into five parts as in the treatise). 2. Revealing the result, divided into two parts: 1. Establishing the object of cognition. 2. Establishing the aspect of the subject of cognition (conceptual discrimination), divided into two parts: 1. General. 2. Specific (divided into four parts as in the treatise). 2. Extensive Explanation, divided into four parts: 1. Explaining knowable things, divided into three parts: 1. Statement. 2. Explanation, divided into three parts: 1. Explaining knowable things for purification practices (divided into five parts as in the treatise). 2. Explaining knowable things for skillful means (divided into five parts as in the treatise). 3. Explaining knowable things for purifying defilements, divided into two parts: 1. Explaining knowable things for purifying defilements in the mundane realm (divided into two parts as in the treatise). 2. Explaining knowable things for purifying defilements in the supramundane realm (divided into four parts as in the treatise). 3. Conclusion. 2. Explaining the cause of superior understanding, divided into two parts: 1. Establishing the cause. 2. Revealing the result. 3. Explaining images of shared characteristics, divided into three parts: 1. Revealing the result, divided into two parts: 1. The correct meaning of the cause. 2. Answering objections. 2. Establishing the cause. 3. Conclusion. 4. Explaining the meaning of observation, divided into two parts: 1. Establishing the object of cognition. 2. Establishing the subject of cognition. 3. Summary. 2. Explaining images without conceptual discrimination, divided into four parts: 1. Question. 2. Answer, divided into three parts: 1. Explaining the aspect without conceptual discrimination, divided into two parts: 1. General. 2. Specific. 2. Explaining the cause without conceptual discrimination, divided into two parts: 1. Statement. 2. Explanation (divided into nine parts as in the treatise). 3. Explaining the result without conceptual discrimination, divided into two parts: 1. General. 2. Specific (divided into four parts as in the treatise). 3. Conclusion. 4. Explaining the different names, divided into three parts: 1. Statement. 2. Explanation (divided into eight parts as in the treatise). 3. Conclusion. 3. Explaining the limit of things, divided into three parts: 1. General Question. 2. Extensive Answer, divided into two parts: 1. Brief Answer. 2. Separate Explanations, divided into two parts: 1.
明盡所有性分三。一問。二答分三。一依有為。二依有為無為。三依染凈因果明盡所有性。三結。二明如所有性分二。一問。二答分二。一立所成法分二。一有漏。二無漏。二立能成法分二。一標。二釋。三總結 四明所作成辦分三。一問。二答分二。一立因。二顯果分二。一明出世果。二明世間果分二。一依色界顯果分四如論。二依無色界顯果分四如論。三結 第五明遍滿義分二。一依所能說明遍滿義。二依止觀等五法明遍滿義分五如論 第六明說四法意趣分二。一總標四緣意趣分四如論。二引經證成分四如論 第七明總結。
四種所緣中第二明凈行所緣境事分四。一總問。二略答列名。三廣解。四總結 廣解分五。一明不凈所緣差別。二明慈愍所緣差別。三明緣起所緣差別。四明界所差別。五明出入息念所緣差別。
初文分七。一總問。二略答。三列名。四別釋分六 一明污穢不凈分五。一問。二略答。二列名。四別釋分二。一明內不凈分三。一問。二答分三十六如論。三結。二明外不凈分三。一問。二答分二。一依色立不凈分十如論。二依外污立不凈分七如論。三結。五明總結 二明苦惱不凈分三。一問。二答分二。一立因。二顯果。三結 三明下劣不凈分三。一問。二答分二。一依資具明下劣。
【現代漢語翻譯】 現代漢語譯本： 關於『明盡所有性』（徹底理解一切事物之本質）分為三部分。一、提問。二、回答，回答又分為三部分：一、依據有為法（受條件限制的事物）進行說明；二、依據有為法和無為法（不受條件限制的事物）進行說明；三、依據染污和清凈的因果關係說明『盡所有性』。三、總結。 二、關於『明如所有性』（如實理解一切事物之本質）分為兩部分。一、提問。二、回答，回答又分為兩部分：一、確立所要成就的法，又分為兩部分：一、有漏法（受煩惱影響的事物）；二、無漏法（不受煩惱影響的事物）。二、確立能夠成就的法，又分為兩部分：一、標示；二、解釋。三、總結。 三、關於『明所作成辦』（理解所作所為的成就）分為三部分。一、提問。二、回答，回答又分為兩部分：一、確立因；二、顯示果，顯示果又分為兩部分：一、說明出世間的果報；二、說明世間的果報，說明世間的果報又分為兩部分：一、依據有（此處原文有誤，應為『有為』）顯示果報，分為四種情況，如論中所述；二、依據無（此處原文有誤，應為『無為』）顯示果報，分為四種情況，如論中所述。三、總結。 四、關於『第五明遍滿義』（理解普遍圓滿的意義）分為兩部分。一、依據所能說明的，解釋普遍圓滿的意義。二、依據止觀等五種法，解釋普遍圓滿的意義，分為五種情況，如論中所述。 五、關於『第六明說四法意趣』（理解宣說四種法的意趣）分為兩部分。一、總標四緣的意趣，分為四種情況，如論中所述。二、引用經文來證實，分為四種情況，如論中所述。 六、關於『第七明總結』（總結）。
在四種所緣境中，第二部分是關於『明凈行所緣境事』（理解與凈化行為相關的所緣境），分為四部分。一、總的提問。二、簡略回答並列出名稱。三、詳細解釋。四、總結。 詳細解釋分為五部分。一、說明不凈所緣的差別。二、說明慈愍所緣的差別。三、說明緣起所緣的差別。四、說明界所的差別。五、說明出入息念所緣的差別。
第一部分分為七部分。一、總的提問。二、簡略回答。三、列出名稱。四、分別解釋，分為六部分：一、說明污穢不凈，分為五部分：一、提問。二、簡略回答。三、列出名稱。四、分別解釋，分為兩部分：一、說明內在的不凈，分為三部分：一、提問。二、回答，回答分為三十六種情況，如論中所述。三、總結。二、說明外在的不凈，分為三部分：一、提問。二、回答，回答分為兩部分：一、依據色相確立不凈，分為十種情況，如論中所述。二、依據外在的污垢確立不凈，分為七種情況，如論中所述。三、總結。五、總結。 二、說明苦惱不凈，分為三部分。一、提問。二、回答，回答分為兩部分：一、確立因；二、顯示果。三、總結。 三、說明下劣不凈，分為三部分。一、提問。二、回答，回答分為兩部分：一、依據資具說明下劣。
【English Translation】 English version: Concerning 'Ming Jin Suo You Xing' (Understanding the Nature of All Things Thoroughly), it is divided into three parts. 1. Question. 2. Answer, which is further divided into three parts: 1. Explanation based on conditioned phenomena (Yu Wei Fa); 2. Explanation based on conditioned and unconditioned phenomena (Yu Wei Fa and Wu Wei Fa); 3. Explanation of 'Jin Suo You Xing' based on the cause and effect of defilement and purity. 3. Conclusion. 2. Concerning 'Ming Ru Suo You Xing' (Understanding the Nature of All Things As They Are), it is divided into two parts. 1. Question. 2. Answer, which is further divided into two parts: 1. Establishing the Dharma to be accomplished, which is further divided into two parts: 1. Defiled Dharma (You Lou Fa) [phenomena influenced by afflictions]; 2. Undefiled Dharma (Wu Lou Fa) [phenomena not influenced by afflictions]. 2. Establishing the Dharma that can accomplish, which is further divided into two parts: 1. Indication; 2. Explanation. 3. Conclusion. 3. Concerning 'Ming Suo Zuo Cheng Ban' (Understanding the Accomplishment of What is Done), it is divided into three parts. 1. Question. 2. Answer, which is further divided into two parts: 1. Establishing the cause; 2. Revealing the effect, which is further divided into two parts: 1. Explaining the supramundane result; 2. Explaining the mundane result, which is further divided into two parts: 1. Revealing the result based on ** (here the original text is incorrect, it should be 'Yu Wei' [conditioned]); divided into four situations, as described in the treatise; 2. Revealing the result based on ** (here the original text is incorrect, it should be 'Wu Wei' [unconditioned]); divided into four situations, as described in the treatise. 3. Conclusion. 4. Concerning 'Fifth, Ming Bian Man Yi' (Understanding the Meaning of Universal Perfection), it is divided into two parts. 1. Explaining the meaning of universal perfection based on what can be explained. 2. Explaining the meaning of universal perfection based on the five Dharmas such as Samatha-vipassana (Zhi Guan), divided into five situations, as described in the treatise. 5. Concerning 'Sixth, Ming Shuo Si Fa Yi Qu' (Understanding the Intent of Explaining the Four Dharmas), it is divided into two parts. 1. Generally indicating the intent of the four conditions (Si Yuan), divided into four situations, as described in the treatise. 2. Quoting scriptures to confirm, divided into four situations, as described in the treatise. 6. Concerning 'Seventh, Ming Zong Jie' (Conclusion).
Among the four objects of focus, the second part is about 'Ming Jing Xing Suo Yuan Jing Shi' (Understanding the Objects of Focus Related to Purifying Conduct), divided into four parts. 1. General question. 2. Brief answer listing the names. 3. Detailed explanation. 4. Conclusion. The detailed explanation is divided into five parts. 1. Explaining the differences in impure objects of focus (Bu Jing Suo Yuan). 2. Explaining the differences in loving-kindness objects of focus (Ci Min Suo Yuan). 3. Explaining the differences in dependent origination objects of focus (Yuan Qi Suo Yuan). 4. Explaining the differences in the elements (Jie Suo). 5. Explaining the differences in mindfulness of breathing objects of focus (Chu Ru Xi Nian Suo Yuan).
The first section is divided into seven parts. 1. General question. 2. Brief answer. 3. Listing the names. 4. Separate explanations, divided into six parts: 1. Explaining foul impurity (Wu Hui Bu Jing), divided into five parts: 1. Question. 2. Brief answer. 3. Listing the names. 4. Separate explanations, divided into two parts: 1. Explaining internal impurity, divided into three parts: 1. Question. 2. Answer, which is divided into thirty-six situations, as described in the treatise. 3. Conclusion. 2. Explaining external impurity, divided into three parts: 1. Question. 2. Answer, which is divided into two parts: 1. Establishing impurity based on form (Se Xiang), divided into ten situations, as described in the treatise. 2. Establishing impurity based on external filth, divided into seven situations, as described in the treatise. 3. Conclusion. 5. Conclusion. 2. Explaining suffering impurity (Ku Nao Bu Jing), divided into three parts. 1. Question. 2. Answer, which is divided into two parts: 1. Establishing the cause; 2. Revealing the effect. 3. Conclusion. 3. Explaining inferior impurity (Xia Lie Bu Jing), divided into three parts. 1. Question. 2. Answer, which is divided into two parts: 1. Explaining inferiority based on resources (Zi Ju).
二依界明下劣不凈分三。一標。二釋。三明下劣義。三結 四明觀待不凈分三。一問。二答分二。一標。二釋分二。一依但無色界明觀待不凈分二。一立因。二顯果。二依勝涅槃明觀待不凈分二。一立因。二顯果。三結 五明煩惱不凈分三。一問。二答分五。一依九結。二依三縛。三依種子。四依隨煩惱。五依十纏現行明煩惱不凈。三結 六明速壞不凈分三。一問。二答分二。一依總相。二依別相明速壞不凈分三如論。三結 五明不凈觀能治道勝利功德分二。一總標。二別釋分二。一立所治法分三。一標。二列名。三結。二立能治之道分二。一總標。二別釋分四。一明杇穢不凈勝利分二。一依內不凈明能治道勝利分二。一立所治。二立能治。二依外不凈明勝利分四。一略釋分二。一所治。二能治二廣解分四。一總標。二列名。三別釋分二。一總。二別分四。一立色貪。二立形色貪。三立妙觸貪。四立承事貪。四總結。三引證分二。一總標。二別釋分四。一立色貪治道。二立形色貪治道。三妙觸貪治道。四立承事貪治道。四明總結。二合明苦惱及下劣不凈勝利分二。一立因。二顯果。三明觀待不凈勝利分二。一立因。二顯果。四合明煩惱不凈及速壞不凈勝利分二。一立因。二顯果 六明總結 七明六緣差別意趣分二。一
【現代漢語翻譯】 現代漢語譯本 二、依據界限分明下劣不凈，分為三個部分：一、標示；二、解釋；三、闡明下劣的含義；四、總結。 四、闡明觀待不凈，分為三個部分：一、提問；二、回答，分為兩個部分：一、標示；二、解釋，分為兩個部分：一、僅依據無常闡明觀待不凈，分為兩個部分：一、確立原因；二、顯示結果；二、依據殊勝的涅槃闡明觀待不凈，分為兩個部分：一、確立原因；二、顯示結果；三、總結。 五、闡明煩惱不凈，分為三個部分：一、提問；二、回答，分為五個部分：一、依據九結（Nava Samyojana，九種煩惱的束縛）；二、依據三縛（Tri Samyojana，三種束縛）；三、依據種子（Bija，煩惱的潛在力量）；四、依據隨煩惱（Upaklesha，次要的煩惱）；五、依據十纏（Dasa Vatthuni，十種纏縛）的現行闡明煩惱不凈；三、總結。 六、闡明速壞不凈，分為三個部分：一、提問；二、回答，分為兩個部分：一、依據總相；二、依據別相闡明速壞不凈，分為三個部分，如論中所述；三、總結。 五、闡明不凈觀（Asubha-bhavana，對不凈之物的觀想）能治療道的勝利功德，分為兩個部分：一、總標；二、分別解釋，分為兩個部分：一、確立所要治療的法，分為三個部分：一、標示；二、列舉名稱；三、總結；二、確立能治療的道，分為兩個部分：一、總標；二、分別解釋，分為四個部分：一、闡明杇穢不凈的勝利，分為兩個部分：一、依據內在不凈闡明能治療道的勝利，分為兩個部分：一、確立所要治療的；二、確立能治療的；二、依據外在不凈闡明勝利，分為四個部分：一、簡略解釋，分為兩個部分：一、所要治療的；二、能治療的；二、廣泛解釋，分為四個部分：一、總標；二、列舉名稱；三、分別解釋，分為兩個部分：一、總的；二、分別的，分為四個部分：一、確立對色的貪著；二、確立對外形的貪著；三、確立對美妙觸感的貪著；四、確立對承事的貪著；四、總結；三、引用證據，分為兩個部分：一、總標；二、分別解釋，分為四個部分：一、確立對色貪的治療之道；二、確立對外形貪的治療之道；三、對美妙觸感貪的治療之道；四、確立對承事貪的治療之道；四、闡明總結。 二、合併闡明苦惱及下劣不凈的勝利，分為兩個部分：一、確立原因；二、顯示結果。 三、闡明觀待不凈的勝利，分為兩個部分：一、確立原因；二、顯示結果。 四、合併闡明煩惱不凈及速壞不凈的勝利，分為兩個部分：一、確立原因；二、顯示結果。 六、闡明總結。 七、闡明六緣差別意趣，分為兩個部分：一、提問。
【English Translation】 English version Two, based on the distinct boundaries of inferior impurity, divided into three parts: One, indication; Two, explanation; Three, clarifying the meaning of inferiority; Four, conclusion. Four, clarifying contingent impurity, divided into three parts: One, question; Two, answer, divided into two parts: One, indication; Two, explanation, divided into two parts: One, clarifying contingent impurity based solely on impermanence, divided into two parts: One, establishing the cause; Two, revealing the result; Two, clarifying contingent impurity based on the supreme Nirvana, divided into two parts: One, establishing the cause; Two, revealing the result; Three, conclusion. Five, clarifying afflictive impurity, divided into three parts: One, question; Two, answer, divided into five parts: One, based on the Nine Fetters (Nava Samyojana, the nine bonds of affliction); Two, based on the Three Bonds (Tri Samyojana, the three fetters); Three, based on seeds (Bija, the potential power of afflictions); Four, based on secondary afflictions (Upaklesha, minor afflictions); Five, clarifying afflictive impurity based on the present activity of the Ten Entanglements (Dasa Vatthuni, the ten entanglements); Three, conclusion. Six, clarifying rapid decay impurity, divided into three parts: One, question; Two, answer, divided into two parts: One, based on the general aspect; Two, clarifying rapid decay impurity based on the specific aspect, divided into three parts, as described in the treatise; Three, conclusion. Five, clarifying the victorious merits of the path that the contemplation of impurity (Asubha-bhavana, contemplation of impure objects) can cure, divided into two parts: One, general indication; Two, separate explanation, divided into two parts: One, establishing the dharma to be cured, divided into three parts: One, indication; Two, listing names; Three, conclusion; Two, establishing the path that can cure, divided into two parts: One, general indication; Two, separate explanation, divided into four parts: One, clarifying the victory of foul impurity, divided into two parts: One, clarifying the victory of the path that can cure based on internal impurity, divided into two parts: One, establishing what is to be cured; Two, establishing what can cure; Two, clarifying the victory based on external impurity, divided into four parts: One, brief explanation, divided into two parts: One, what is to be cured; Two, what can cure; Two, extensive explanation, divided into four parts: One, general indication; Two, listing names; Three, separate explanation, divided into two parts: One, general; Two, separate, divided into four parts: One, establishing attachment to form; Two, establishing attachment to appearance; Three, establishing attachment to pleasant touch; Four, establishing attachment to service; Four, conclusion; Three, citing evidence, divided into two parts: One, general indication; Two, separate explanation, divided into four parts: One, establishing the path to cure attachment to form; Two, establishing the path to cure attachment to appearance; Three, the path to cure attachment to pleasant touch; Four, establishing the path to cure attachment to service; Four, clarifying the conclusion. Two, combining and clarifying the victory of suffering and inferior impurity, divided into two parts: One, establishing the cause; Two, revealing the result. Three, clarifying the victory of contingent impurity, divided into two parts: One, establishing the cause; Two, revealing the result. Four, combining and clarifying the victory of afflictive impurity and rapid decay impurity, divided into two parts: One, establishing the cause; Two, revealing the result. Six, clarifying the conclusion. Seven, clarifying the different intentions of the six conditions, divided into two parts: One, question.
通。二別。
凈行所緣中第二明慈愍所緣差別分七。一總問。二略答分二。一立因。二顯果。三別釋分三。一立所治法。二立能治道。三結。四明經意趣分四。一依利益意樂明意趣分二。一標經句。二釋經文二依三相明意趣分二。一標經句。二釋經文。三依三品樂明意趣分二。一標經句。二釋經文。四依定地勝解明意趣分三。一標經句。二釋經文。三出勝解體分三如論。五明悲等二法差別分二。一標。二釋分二如論。六總結。七明能治瞋恚道勝利分三。一立因。二顯果。三結。
凈行所緣中第三明緣起緣性所緣差別分三。一問。二答分二。一明所緣正義分三。一標。二釋分四如論。三結。二明勝利分二。一立所治。二顯能治分二。一依見道。二依修道顯能治道。
凈行所緣中第四明界差別所緣分六。一總問。二略答。三列名。四別釋分六 一明地界分六。一總問。二略答。三列名。四別釋分二。一明內分二。一標。二釋。二明外分二。一標。二釋。五明事分二。一明內事分三。一問。二答分三十六。三結。二明外事分三。一問。二答。三結。六明總結 二明水界分四。一總問。二略答。三列名。四別釋分二。一明內水界分三。一標。二釋。三明事分三。一問。二答。三結。二明外水界分三。一標。
【現代漢語翻譯】 現代漢語譯本 通。二別。
『凈行所緣』中第二部分闡述了慈愍所緣的差別，分為七個方面。一、總的提問。二、簡略的回答，分為兩個部分：一、確立原因。二、彰顯結果。三、詳細解釋，分為三個部分：一、確立所要對治的法。二、確立能夠對治的道。三、總結。四、闡明經文的意趣，分為四個方面：一、依據利益意樂闡明意趣，分為兩個部分：一、標出經文的句子。二、解釋經文。二、依據三種相闡明意趣，分為兩個部分：一、標出經文的句子。二、解釋經文。三、依據三種品類的快樂闡明意趣，分為兩個部分：一、標出經文的句子。二、解釋經文。四、依據禪定之地的殊勝理解闡明意趣，分為三個部分：一、標出經文的句子。二、解釋經文。三、指出殊勝理解的本體，分為三個部分，如論中所述。五、闡明悲與喜兩種法的差別，分為兩個部分：一、標出。二、解釋，分為兩個部分，如論中所述。六、總結。七、闡明能夠對治嗔恚之道的勝利，分為三個部分：一、確立原因。二、彰顯結果。三、總結。
『凈行所緣』中第三部分闡述了緣起緣性的所緣差別，分為三個方面。一、提問。二、回答，分為兩個部分：一、闡明所緣的正確含義，分為三個部分：一、標出。二、解釋，分為四個部分，如論中所述。三、總結。二、闡明勝利，分為兩個部分：一、確立所要對治的。二、彰顯能夠對治的，分為兩個部分：一、依據見道。二、依據修道彰顯能夠對治的道。
『凈行所緣』中第四部分闡述了界差別的所緣，分為六個方面。一、總的提問。二、簡略的回答。三、列出名稱。四、詳細解釋，分為六個方面：一、闡明地界，分為六個方面：一、總的提問。二、簡略的回答。三、列出名稱。四、詳細解釋，分為兩個部分：一、闡明內在，分為兩個部分：一、標出。二、解釋。二、闡明外在，分為兩個部分：一、標出。二、解釋。五、闡明事物，分為兩個部分：一、闡明內在的事物，分為三個部分：一、提問。二、回答，分為三十六個方面。三、總結。二、闡明外在的事物，分為三個部分：一、提問。二、回答。三、總結。六、闡明總結。二、闡明水界，分為四個方面：一、總的提問。二、簡略的回答。三、列出名稱。四、詳細解釋，分為兩個部分：一、闡明內在的水界，分為三個部分：一、標出。二、解釋。三、闡明事物，分為三個部分：一、提問。二、回答。三、總結。二、闡明外在的水界，分為三個部分：一、標出。
【English Translation】 English version Passage. Two distinctions.
In the 'Objects of Pure Conduct', the second part elucidates the differences in objects related to loving-kindness and compassion, divided into seven aspects. 1. General question. 2. Brief answer, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 3. Detailed explanation, divided into three parts: 1. Establishing the dharma to be counteracted. 2. Establishing the path that can counteract it. 3. Conclusion. 4. Elucidating the intent of the scripture, divided into four aspects: 1. Elucidating the intent based on the intention of benefit and joy, divided into two parts: 1. Marking the sentences of the scripture. 2. Explaining the scripture. 2. Elucidating the intent based on the three characteristics, divided into two parts: 1. Marking the sentences of the scripture. 2. Explaining the scripture. 3. Elucidating the intent based on the three types of joy, divided into two parts: 1. Marking the sentences of the scripture. 2. Explaining the scripture. 4. Elucidating the intent based on the superior understanding of the meditative state, divided into three parts: 1. Marking the sentences of the scripture. 2. Explaining the scripture. 3. Pointing out the essence of superior understanding, divided into three parts, as described in the treatise. 5. Elucidating the differences between the two dharmas of compassion and joy, divided into two parts: 1. Marking. 2. Explanation, divided into two parts, as described in the treatise. 6. Conclusion. 7. Elucidating the victory of the path that can counteract anger, divided into three parts: 1. Establishing the cause. 2. Manifesting the result. 3. Conclusion.
In the 'Objects of Pure Conduct', the third part elucidates the differences in objects related to dependent origination and the nature of dependent origination, divided into three aspects. 1. Question. 2. Answer, divided into two parts: 1. Elucidating the correct meaning of the object, divided into three parts: 1. Marking. 2. Explanation, divided into four parts, as described in the treatise. 3. Conclusion. 2. Elucidating the victory, divided into two parts: 1. Establishing what is to be counteracted. 2. Manifesting what can counteract it, divided into two parts: 1. Based on the path of seeing (見道, Jiàn Dào). 2. Based on the path of cultivation (修道, Xiū Dào), manifesting the path that can counteract it.
In the 'Objects of Pure Conduct', the fourth part elucidates the objects related to the differences in realms, divided into six aspects. 1. General question. 2. Brief answer. 3. Listing the names. 4. Detailed explanation, divided into six aspects: 1. Elucidating the earth realm, divided into six aspects: 1. General question. 2. Brief answer. 3. Listing the names. 4. Detailed explanation, divided into two parts: 1. Elucidating the internal, divided into two parts: 1. Marking. 2. Explanation. 2. Elucidating the external, divided into two parts: 1. Marking. 2. Explanation. 5. Elucidating the phenomena, divided into two parts: 1. Elucidating the internal phenomena, divided into three parts: 1. Question. 2. Answer, divided into thirty-six aspects. 3. Conclusion. 2. Elucidating the external phenomena, divided into three parts: 1. Question. 2. Answer. 3. Conclusion. 6. Elucidating the conclusion. 2. Elucidating the water realm, divided into four aspects: 1. General question. 2. Brief answer. 3. Listing the names. 4. Detailed explanation, divided into two parts: 1. Elucidating the internal water realm, divided into three parts: 1. Marking. 2. Explanation. 3. Elucidating the phenomena, divided into three parts: 1. Question. 2. Answer. 3. Conclusion. 2. Elucidating the external water realm, divided into three parts: 1. Marking.
二釋。三明事分三。一問。二答。三結 三明火界分四。一總問。二略答。三列名。四別釋分二。一明內火界分三。一標。二釋。三明事分三。一問。二答分二。一立因。二顯果。三結。二明外火界分三。一標。二釋。三明事分三。一問。二答分二。一立因。二顯果。三結 四明風界分四。一總問。二略答。三列名。四別釋分二。一明內分三。一標。二釋。三明事分三。一問。二答分十二如論。三結 二明外分三。一標。二釋。三明事分三。一問。二答分十三如論。三結 五明空界分三。一問。二答分三。一明空相。二五吞嚥因。三顯吞嚥果。三結 六明識界分三。一問。二答分二。一依六識。二依八識明識性。三結 第五明六界差別勝利分二。一立因。二顯果分二。一依見道。二依修道顯果 第六明總結。
凈行所緣中第五明出入息念所緣分十二 一總問分二。一問念。二問所緣。二略答分二。一答念。二答所緣義 三明二息差別分二。一列名分二。一列入息分三。一標。二徴問。三列名。二列出息分三。一標。二徴問。三列名二別釋分三。一明入息分二。一明入息分三。一標。二釋。三結。二明中間息分三。一標。二釋。三結。二例餘二種出息。三明二息差別分二。一標。二釋分三。一依面門二依鼻端。三
【現代漢語翻譯】 現代漢語譯本 二、解釋。三、闡明事件，分為三部分：一、提問。二、回答。三、總結。 三、闡明火界，分為四部分：一、總提問。二、簡略回答。三、列舉名稱。四、分別解釋，分為兩部分：一、闡明內火界，分為三部分：一、標示。二、解釋。三、闡明事件，分為三部分：一、提問。二、回答，分為兩部分：一、確立原因。二、顯示結果。三、總結。二、闡明外火界，分為三部分：一、標示。二、解釋。三、闡明事件，分為三部分：一、提問。二、回答，分為兩部分：一、確立原因。二、顯示結果。三、總結。 四、闡明風界，分為四部分：一、總提問。二、簡略回答。三、列舉名稱。四、分別解釋，分為兩部分：一、闡明內在風界，分為三部分：一、標示。二、解釋。三、闡明事件，分為三部分：一、提問。二、回答，分為十二個方面，如論中所述。三、總結。二、闡明外在風界，分為三部分：一、標示。二、解釋。三、闡明事件，分為三部分：一、提問。二、回答，分為十三個方面，如論中所述。三、總結。 五、闡明空界，分為三部分：一、提問。二、回答，分為三部分：一、闡明空相。二、五種吞嚥的原因。三、顯示吞嚥的結果。三、總結。 六、闡明識界，分為三部分：一、提問。二、回答，分為兩部分：一、依據六識。二、依據八識闡明識性。三、總結。 第五、闡明六界差別的殊勝利益，分為兩部分：一、確立原因。二、顯示結果，分為兩部分：一、依據見道。二、依據修道顯示結果。 第六、總結。 在凈行所緣中，第五部分闡明出入息念所緣，分為十二部分：一、總提問，分為兩部分：一、提問關於念。二、提問關於所緣。二、簡略回答，分為兩部分：一、回答關於念。二、回答關於所緣的意義。三、闡明二息的差別，分為兩部分：一、列舉名稱，分為兩部分：一、列舉入息，分為三部分：一、標示。二、征問。三、列舉名稱。二、列舉出息，分為三部分：一、標示。二、征問。三、列舉名稱。二、分別解釋，分為三部分：一、闡明入息，分為兩部分：一、闡明入息，分為三部分：一、標示。二、解釋。三、總結。二、闡明中間息，分為三部分：一、標示。二、解釋。三、總結。二、以類比的方式說明其餘兩種出息。三、闡明二息的差別，分為兩部分：一、標示。二、解釋，分為三部分：一、依據面門。二、依據鼻端。三、總結。
【English Translation】 English version Second, Explanation. Third, Clarifying events, divided into three parts: First, Question. Second, Answer. Third, Conclusion. Third, Clarifying the Fire Element (dhātu), divided into four parts: First, General Question. Second, Brief Answer. Third, Listing Names. Fourth, Separate Explanations, divided into two parts: First, Clarifying the Internal Fire Element, divided into three parts: First, Indication. Second, Explanation. Third, Clarifying events, divided into three parts: First, Question. Second, Answer, divided into two parts: First, Establishing the Cause. Second, Revealing the Result. Third, Conclusion. Second, Clarifying the External Fire Element, divided into three parts: First, Indication. Second, Explanation. Third, Clarifying events, divided into three parts: First, Question. Second, Answer, divided into two parts: First, Establishing the Cause. Second, Revealing the Result. Third, Conclusion. Fourth, Clarifying the Wind Element (dhātu), divided into four parts: First, General Question. Second, Brief Answer. Third, Listing Names. Fourth, Separate Explanations, divided into two parts: First, Clarifying the Internal Wind Element, divided into three parts: First, Indication. Second, Explanation. Third, Clarifying events, divided into three parts: First, Question. Second, Answer, divided into twelve aspects as stated in the treatise. Third, Conclusion. Second, Clarifying the External Wind Element, divided into three parts: First, Indication. Second, Explanation. Third, Clarifying events, divided into three parts: First, Question. Second, Answer, divided into thirteen aspects as stated in the treatise. Third, Conclusion. Fifth, Clarifying the Space Element (dhātu), divided into three parts: First, Question. Second, Answer, divided into three parts: First, Clarifying the Aspect of Space. Second, The Five Causes of Swallowing. Third, Revealing the Result of Swallowing. Third, Conclusion. Sixth, Clarifying the Consciousness Element (dhātu), divided into three parts: First, Question. Second, Answer, divided into two parts: First, Based on the Six Consciousnesses. Second, Based on the Eight Consciousnesses, clarifying the Nature of Consciousness. Third, Conclusion. Fifth, Clarifying the Distinctive Benefits of the Six Elements, divided into two parts: First, Establishing the Cause. Second, Revealing the Result, divided into two parts: First, Based on the Path of Seeing. Second, Based on the Path of Cultivation, revealing the Result. Sixth, Conclusion. In the Object of Pure Conduct, the fifth part clarifies the Object of Mindfulness of Breathing In and Out, divided into twelve parts: First, General Question, divided into two parts: First, Question about Mindfulness. Second, Question about the Object. Second, Brief Answer, divided into two parts: First, Answer about Mindfulness. Second, Answer about the Meaning of the Object. Third, Clarifying the Difference between the Two Breaths, divided into two parts: First, Listing Names, divided into two parts: First, Listing In-Breaths, divided into three parts: First, Indication. Second, Inquiry. Third, Listing Names. Second, Listing Out-Breaths, divided into three parts: First, Indication. Second, Inquiry. Third, Listing Names. Second, Separate Explanations, divided into three parts: First, Clarifying the In-Breath, divided into two parts: First, Clarifying the In-Breath, divided into three parts: First, Indication. Second, Explanation. Third, Conclusion. Second, Clarifying the Intermediate Breath, divided into three parts: First, Indication. Second, Explanation. Third, Conclusion. Second, Explaining the Remaining Two Kinds of Out-Breaths by Analogy. Third, Clarifying the Difference between the Two Breaths, divided into two parts: First, Indication. Second, Explanation, divided into three parts: First, Based on the Face Gate. Second, Based on the Tip of the Nose. Third, Conclusion.
依外風輪明差別 四明二息因緣分三。一標。二徴問。三答列分二。一依先業立因。二依二穴立因 五明二息所依分六。一總標。二徴問。三列名。四徴。五答所以分二。一總標。二廣解分三。一依唯身立所以。二依唯心立所以。三依唯身心立所以。六結 六明二息行處相分三。一標。二徴問。三答列分二。一答入息行處。二答出息行處 七明二息地位分四。一總標。二徴問。三列名。四別釋分二。一明粗穴分二。一問。二答分二。一明出息粗穴。二明入息粗穴。二明細穴分二。一問。二答 八明二息異門義分四。一總標。二徴問。三列名。四略釋分二。一立總名。二立不別名 九明二息修習過患分四。一總標。二徴問。三列名。四別釋分二。一明太緩過分二。一立因。二顯果分三如論。二明太急過分二。一略答分二。一立因。二顯果。二廣釋分二。一明身不平等過分三。一問。二答分二。一立因。二顯果。三結。二明心不平等過分三。一問。二答分二。一依散亂。二依憂惱明心不平等。三結 十明二息五種修分四。一總標。二徴問。三列名分五如論。四別釋分五。
第一明算數修分九。一總問。二略答。三徴問。四列名。五別釋分四 一明以一為一算數分三。一問。二答分三。一依入息生時立數。二依入息滅
【現代漢語翻譯】 現代漢語譯本 依外風輪明差別，四明二息因緣分三：一、標；二、征問；三、答列分二：一、依先業立因；二、依二穴立因。五、明二息所依分六：一、總標；二、征問；三、列名；四、征；五、答所以分二：一、總標；二、廣解分三：一、依唯身立所以；二、依唯心立所以；三、依唯身心立所以；六、結。六、明二息行處相分三：一、標；二、征問；三、答列分二：一、答入息行處；二、答出息行處。七、明二息地位分四：一、總標；二、征問；三、列名；四、別釋分二：一、明粗穴分二：一、問；二、答分二：一、明出息粗穴；二、明入息粗穴。二、明細穴分二：一、問；二、答。八、明二息異門義分四：一、總標；二、征問；三、列名；四、略釋分二：一、立總名；二、立不別名。九、明二息修習過患分四：一、總標；二、征問；三、列名；四、別釋分二：一、明太緩過分二：一、立因；二、顯果分三如論。二、明太急過分二：一、略答分二：一、立因；二、顯果。二、廣釋分二：一、明身不平等過分三：一、問；二、答分二：一、立因；二、顯果。三、結。二、明心不平等過分三：一、問；二、答分二：一、依散亂；二、依憂惱明心不平等。三、結。十、明二息五種修分四：一、總標；二、征問；三、列名分五如論。四、別釋分五。
第一明算數修分九：一、總問；二、略答；三、征問；四、列名；五、別釋分四：一、明以一為一算數分三：一、問；二、答分三：一、依入息生時立數；二、依入息滅
【English Translation】 English version Clarifying the distinctions based on the external wind-wheel, the four aspects clarifying the causes and conditions of the two breaths are divided into three: 1. Statement; 2. Inquiry; 3. Answer, further divided into two: 1. Establishing cause based on prior karma; 2. Establishing cause based on the two apertures. Five, clarifying the support of the two breaths is divided into six: 1. General statement; 2. Inquiry; 3. Listing names; 4. Inquiry; 5. Answering the reason, divided into two: 1. General statement; 2. Detailed explanation, divided into three: 1. Establishing the reason based solely on the body; 2. Establishing the reason based solely on the mind; 3. Establishing the reason based on both body and mind; 6. Conclusion. Six, clarifying the characteristics of the two breaths' movement is divided into three: 1. Statement; 2. Inquiry; 3. Answer, further divided into two: 1. Answering the path of the incoming breath; 2. Answering the path of the outgoing breath. Seven, clarifying the positions of the two breaths is divided into four: 1. General statement; 2. Inquiry; 3. Listing names; 4. Separate explanations, divided into two: 1. Clarifying the coarse apertures, divided into two: 1. Question; 2. Answer, divided into two: 1. Clarifying the coarse aperture of the outgoing breath; 2. Clarifying the coarse aperture of the incoming breath. Two, clarifying the subtle apertures, divided into two: 1. Question; 2. Answer. Eight, clarifying the different aspects of the two breaths is divided into four: 1. General statement; 2. Inquiry; 3. Listing names; 4. Brief explanation, divided into two: 1. Establishing a general name; 2. Establishing a non-distinct name. Nine, clarifying the faults of practicing the two breaths is divided into four: 1. General statement; 2. Inquiry; 3. Listing names; 4. Separate explanations, divided into two: 1. Clarifying the fault of being too slow, divided into two: 1. Establishing the cause; 2. Revealing the result, divided into three as in the treatise. Two, clarifying the fault of being too rapid, divided into two: 1. Brief answer, divided into two: 1. Establishing the cause; 2. Revealing the result. Two, detailed explanation, divided into two: 1. Clarifying the fault of bodily imbalance, divided into three: 1. Question; 2. Answer, divided into two: 1. Establishing the cause; 2. Revealing the result. Three, conclusion. Two, clarifying the fault of mental imbalance, divided into three: 1. Question; 2. Answer, divided into two: 1. Based on distraction; 2. Based on sorrow, clarifying mental imbalance. Three, conclusion. Ten, clarifying the five types of practice of the two breaths is divided into four: 1. General statement; 2. Inquiry; 3. Listing names, divided into five as in the treatise. Four, separate explanations, divided into five.
First, clarifying the calculation practice is divided into nine: 1. General question; 2. Brief answer; 3. Inquiry; 4. Listing names; 5. Separate explanations, divided into four: 1. Clarifying counting one as one, divided into three: 1. Question; 2. Answer, divided into three: 1. Establishing the count based on the arising of the incoming breath; 2. Establishing the count based on the cessation of the incoming breath.
立數。三明立十數意趣。三結 二明以二為一算數分四。一問。二答。三結。四明立因由 三明順算數分三。一問。二答。三結 四明逆算數分三。一問。二答。三結 六明二息修方便分二。一總標分二。一立因。二顯果。二廣解分三。一問。二答分三。一依□□明勝數分二。一標。二釋分二如論。二依百明勝數。三依千明勝進數。三總結 七明從二息退還發起方便分二。一立退還相。二明發起方便分二。一略釋分二。一立因。二顯果。二廣解分二。一依二息明起方便分三。一立因。二顯果。三結。二明安住法分三。一明安住。二明隨行了達。三明覺了相 八總結 九明根利鈍差別分二。一明鈍根修相分三。一立人。二明勝利。三明過失。二明利根修相分三。一明不樂相。二明安住相分三。一立因。二顯果。三結。三明勝利分二。一立因。二顯果。
第二明悟入諸蘊修二息相分四 一總標分二。一立因。二顯果 二徴問 三廣答分五。一明入色蘊。二明入受蘊。三明入想蘊。四明入行蘊。五明入識蘊 四明總結。
第三明悟入緣起修二息相分五 一總標分二。一立因。二顯果 二徴問 三廣答分二。一明悟入染品分二。一總標分二。一立尋求。二立思相。二廣解分二。一明尋因分三。一尋身心因。二尋命
【現代漢語翻譯】 立數。三明立十數意趣。三結 二明以二為一算數分四。一問。二答。三結。四明立因由 三明順算數分三。一問。二答。三結 四明逆算數分三。一問。二答。三結 六明二息修方便分二。一總標分二。一立因。二顯果。二廣解分三。一問。二答分三。一依□□明勝數分二。一標。二釋分二如論。二依百明勝數。三依千明勝進數。三總結 七明從二息退還發起方便分二。一立退還相。二明發起方便分二。一略釋分二。一立因。二顯果。二廣解分二。一依二息明起方便分三。一立因。二顯果。三結。二明安住法分三。一明安住。二明隨行了達。三明覺了相 八總結 九明根利鈍差別分二。一明鈍根修相分三。一立人。二明勝利。三明過失。二明利根修相分三。一明不樂相。二明安住相分三。一立因。二顯果。三結。三明勝利分二。一立因。二顯果。
第二明悟入諸蘊修二息相分四 一總標分二。一立因。二顯果 二徴問 三廣答分五。一明入色蘊（Rūpa-skandha，色蘊）。二明入受蘊（Vedanā-skandha，受蘊）。三明入想蘊（Saṃjñā-skandha，想蘊）。四明入行蘊（Saṃskāra-skandha，行蘊）。五明入識蘊（Vijñāna-skandha，識蘊） 四明總結。
第三明悟入緣起修二息相分五 一總標分二。一立因。二顯果 二徴問 三廣答分二。一明悟入染品分二。一總標分二。一立尋求。二立思相。二廣解分二。一明尋因分三。一尋身心因。二尋命
【English Translation】 Establishing Numbers. The third section explains the intention behind establishing ten numbers. Three conclusions. The second section, 'Explaining Calculation by Taking Two as One,' is divided into four parts: 1. Question, 2. Answer, 3. Conclusion, 4. Explaining the reason for establishing. The third section, 'Explaining Forward Calculation,' is divided into three parts: 1. Question, 2. Answer, 3. Conclusion. The fourth section, 'Explaining Reverse Calculation,' is divided into three parts: 1. Question, 2. Answer, 3. Conclusion. The sixth section, 'Explaining the Skillful Means of Practicing with Two Breaths,' is divided into two parts: 1. General Explanation, divided into two parts: 1. Establishing the cause, 2. Revealing the result. 2. Detailed Explanation, divided into three parts: 1. Question, 2. Answer, divided into three parts: 1. Explaining superior numbers based on □□, divided into two parts: 1. Statement, 2. Explanation, as in the treatise. 2. Explaining superior numbers based on one hundred. 3. Explaining progressive numbers based on one thousand. 3. Conclusion. The seventh section, 'Explaining the Skillful Means of Retreating and Initiating from Two Breaths,' is divided into two parts: 1. Establishing the aspect of retreat, 2. Explaining the skillful means of initiation, divided into two parts: 1. Brief Explanation, divided into two parts: 1. Establishing the cause, 2. Revealing the result. 2. Detailed Explanation, divided into two parts: 1. Explaining the skillful means of arising based on two breaths, divided into three parts: 1. Establishing the cause, 2. Revealing the result, 3. Conclusion. 2. Explaining the Dharma of Abiding, divided into three parts: 1. Explaining abiding, 2. Explaining understanding through following practice, 3. Explaining the aspect of realization. 8. Conclusion. 9. Explaining the differences between sharp and dull faculties, divided into two parts: 1. Explaining the practice of dull faculties, divided into three parts: 1. Establishing the person, 2. Explaining the benefits, 3. Explaining the faults. 2. Explaining the practice of sharp faculties, divided into three parts: 1. Explaining the aspect of non-attachment, 2. Explaining the aspect of abiding, divided into three parts: 1. Establishing the cause, 2. Revealing the result, 3. Conclusion. 3. Explaining the benefits, divided into two parts: 1. Establishing the cause, 2. Revealing the result.
Second, Explaining the Two Aspects of Breath Practice for Realizing the Skandhas (aggregates), divided into four parts: 1. General Explanation, divided into two parts: 1. Establishing the cause, 2. Revealing the result. 2. Inquiry. 3. Detailed Answer, divided into five parts: 1. Explaining entry into the Rūpa-skandha (form aggregate). 2. Explaining entry into the Vedanā-skandha (feeling aggregate). 3. Explaining entry into the Saṃjñā-skandha (perception aggregate). 4. Explaining entry into the Saṃskāra-skandha (mental formations aggregate). 5. Explaining entry into the Vijñāna-skandha (consciousness aggregate). 4. Conclusion.
Third, Explaining the Two Aspects of Breath Practice for Realizing Dependent Origination, divided into five parts: 1. General Explanation, divided into two parts: 1. Establishing the cause, 2. Revealing the result. 2. Inquiry. 3. Detailed Answer, divided into two parts: 1. Explaining the realization of defiled qualities, divided into two parts: 1. General Explanation, divided into two parts: 1. Establishing seeking, 2. Establishing contemplation. 2. Detailed Explanation, divided into two parts: 1. Explaining the search for causes, divided into three parts: 1. Searching for the cause of body and mind, 2. Searching for the cause of life.
根因。三尋先行因。二明瞭果分四。一了無明果。二了先行果。三了命根果。四了身心果。二明悟入凈品分四。一明行滅分二。一立因。二顯果。二明命根滅分二。一立因。二顯果。三明身心滅分二。一立因。二顯果。四明二息滅分二。一立因。二顯果 四總結 五明善修習相分二。一明正義。二結。
第四明悟入聖諦修二息相分四 一總標分二。一立因。二顯果 二別釋分四。一明悟入苦諦分四。一明無常分二。一立因。二顯果。二明苦。三明空及無我。四結。二明悟入集諦分二。一顯果。二立因。三明悟入滅諦分二。一立因。二顯果。四明悟入道諦分二。一立因。二顯果 三總結 四善修習相。
第五明悟入十六勝行修相分六 一總標分二。一明已斷法。二明未斷相 二徴問 三引經列名分十六。一依入出息立勝行名。二依長息立名。三依短息立名。四依覺了遍身立名。五依除身行立名。六依覺了喜立名。七依覺了樂立名。八依覺了心行立名。九依覺了心立名。十依喜悅心立名。十一制持心立名。十二依解脫心立名。十三依無常隨觀立名。十四依斷隨觀立名。十五依離欲隨觀立名。十六依滅隨觀立名 四廣解釋分三。一總問。二廣答。三總結。廣答分十六 一明入出息勝行分二。一立因。二顯果分二
【現代漢語翻譯】 現代漢語譯本： 根源。三種探尋先行的原因。二、闡明了果報的四個方面：一、瞭解無明的果報；二、瞭解先行（業力）的果報；三、瞭解命根的果報；四、瞭解身心的果報。二、闡明悟入清凈品德的四個方面：一、闡明行為滅盡的兩個方面：一、確立原因；二、彰顯結果。二、闡明命根滅盡的兩個方面：一、確立原因；二、彰顯結果。三、闡明身心滅盡的兩個方面：一、確立原因；二、彰顯結果。四、闡明二息（入息和出息）滅盡的兩個方面：一、確立原因；二、彰顯結果。四、總結。五、闡明善於修習的相狀的兩個方面：一、闡明正義；二、總結。
第四、闡明悟入聖諦，修習二息（入息和出息）之相的四個方面：一、總標（總的標示）的兩個方面：一、確立原因；二、彰顯結果。二、分別解釋的四個方面：一、闡明悟入苦諦的四個方面：一、闡明無常的兩個方面：一、確立原因；二、彰顯結果。二、闡明苦。三、闡明空及無我。四、總結。二、闡明悟入集諦（苦的根源）的兩個方面：一、彰顯結果；二、確立原因。三、闡明悟入滅諦（涅槃）的兩個方面：一、確立原因；二、彰顯結果。四、闡明悟入道諦（解脫之道）的兩個方面：一、確立原因；二、彰顯結果。三、總結。四、善於修習的相狀。
第五、闡明悟入十六勝行修習之相的六個方面：一、總標的兩個方面：一、闡明已斷之法；二、闡明未斷之相。二、提問。三、引用經典列出名稱的十六個方面：一、依據入息和出息確立勝行的名稱；二、依據長息確立名稱；三、依據短息確立名稱；四、依據覺了遍身確立名稱；五、依據去除身行確立名稱；六、依據覺了喜確立名稱；七、依據覺了樂確立名稱；八、依據覺了心行確立名稱；九、依據覺了心確立名稱；十、依據喜悅心確立名稱；十一、制持心確立名稱；十二、依據解脫心確立名稱；十三、依據無常隨觀確立名稱；十四、依據斷隨觀確立名稱；十五、依據離欲隨觀確立名稱；十六、依據滅隨觀確立名稱。四、廣泛解釋的三個方面：一、總問；二、廣泛回答；三、總結。廣泛回答的十六個方面：一、闡明入出息勝行的兩個方面：一、確立原因；二、彰顯結果的兩個方面。
【English Translation】 English version: The root cause. Threefold seeking of the prior cause. Secondly, clarifying the four aspects of the result: first, understanding the result of 'Avidya' (ignorance); second, understanding the result of prior actions ('Karma'); third, understanding the result of the life force; fourth, understanding the result of body and mind. Secondly, clarifying the four aspects of entering into pure qualities: first, clarifying the two aspects of the cessation of actions: first, establishing the cause; second, manifesting the result. Second, clarifying the two aspects of the cessation of the life force: first, establishing the cause; second, manifesting the result. Third, clarifying the two aspects of the cessation of body and mind: first, establishing the cause; second, manifesting the result. Fourth, clarifying the two aspects of the cessation of the two breaths (in-breath and out-breath): first, establishing the cause; second, manifesting the result. Fourth, summarizing. Fifth, clarifying the two aspects of the characteristics of good practice: first, clarifying the correct meaning; second, concluding.
Fourth, clarifying the four aspects of entering into the 'Satya' (truth) by practicing the characteristics of the two breaths (in-breath and out-breath): first, the two aspects of the general indication: first, establishing the cause; second, manifesting the result. Second, the four aspects of separate explanations: first, clarifying the four aspects of entering into the 'Dukkha Satya' (truth of suffering): first, clarifying the two aspects of impermanence: first, establishing the cause; second, manifesting the result. Second, clarifying suffering. Third, clarifying emptiness and 'Anatman' (no-self). Fourth, concluding. Second, clarifying the two aspects of entering into the 'Samudaya Satya' (truth of the origin of suffering): first, manifesting the result; second, establishing the cause. Third, clarifying the two aspects of entering into the 'Nirodha Satya' (truth of the cessation of suffering): first, establishing the cause; second, manifesting the result. Fourth, clarifying the two aspects of entering into the 'Marga Satya' (truth of the path to the cessation of suffering): first, establishing the cause; second, manifesting the result. Third, summarizing. Fourth, the characteristics of good practice.
Fifth, clarifying the six aspects of practicing the characteristics of entering into the sixteen excellent practices: first, the two aspects of the general indication: first, clarifying the 'Dharma' (teachings) that have been abandoned; second, clarifying the characteristics that have not been abandoned. Second, questioning. Third, quoting scriptures and listing the sixteen aspects of the names: first, establishing the name of the excellent practice based on the in-breath and out-breath; second, establishing the name based on the long breath; third, establishing the name based on the short breath; fourth, establishing the name based on awareness of the whole body; fifth, establishing the name based on removing bodily functions; sixth, establishing the name based on awareness of joy; seventh, establishing the name based on awareness of pleasure; eighth, establishing the name based on awareness of mental functions; ninth, establishing the name based on awareness of the mind; tenth, establishing the name based on joyful mind; eleventh, establishing the name based on restraining the mind; twelfth, establishing the name based on the liberated mind; thirteenth, establishing the name based on contemplating impermanence; fourteenth, establishing the name based on contemplating detachment; fifteenth, establishing the name based on contemplating 'Viraga' (cessation); sixteenth, establishing the name based on contemplating cessation. Fourth, the three aspects of broad explanation: first, general question; second, broad answer; third, summarizing. The sixteen aspects of broad answer: first, clarifying the two aspects of the excellent practice of in-breath and out-breath: first, establishing the cause; second, the two aspects of manifesting the result.
。一明入息。二明出息勝行 二明長入出息勝行分二。一立因。二顯果分二。一明長入息。二明長出息 三明短入出息勝行分三。一立因。二顯果。三明長短差別分二。一明正義。二結 四明覺了遍身入出息勝行分二。一立因。二顯果 五明除身行入出息勝行分二異門。初門分二。一立因分二。一立入息因。二立出息因。二顯果分二。一明入息果。二明出息果。第二異門分二。一立因。二顯果分二。一明離過。二明證德分二如論 六明覺了喜入出息勝行分二。一立因。二顯果 七明覺了樂入出息勝行分三。一立因。二顯果。三明第四靜慮已上不立二息因由 八明覺了心行勝行分三。一立所治分三。一標。二釋。三出過。二立能治。三顯果分二。一明心持果。二明息除果 九明覺了心勝行分二。一立因。二顯果分二。一明所治分二。一標。二釋。二明能治分二。一立因。二顯果 十明喜悅心勝行分二。一立因分二。一立所治。二立能治。二顯果 十一明制持心勝行分二。一立因分二。一立所治。二立能治。二顯果 十二明解脫心勝行分二。一立因分二。一立能治道。二立所治法。二顯果 十三明無常隨觀勝行分二。一立因分二。一立所治。二立能治。二顯果 十四十五十六合明斷隨觀離欲隨觀滅隨觀勝行分三。一明差別
【現代漢語翻譯】 現代漢語譯本： 一、明入息（Ānāpāna，入出息念） 二、明出息勝行 二、明長入出息勝行，分二：一、立因，二、顯果，分二：一、明長入息，二、明長出息 三、明短入出息勝行，分三：一、立因，二、顯果，三、明長短差別，分二：一、明正義，二、結 四、明覺了遍身入出息勝行，分二：一、立因，二、顯果 五、明除身行入出息勝行，分二異門：初門分二：一、立因，分二：一、立入息因，二、立出息因，二、顯果，分二：一、明入息果，二、明出息果。第二異門分二：一、立因，二、顯果，分二：一、明離過，二、明證德，分二如論 六、明覺了喜入出息勝行，分二：一、立因，二、顯果 七、明覺了樂入出息勝行，分三：一、立因，二、顯果，三、明第四靜慮（Dhyāna，禪那）已上不立二息因由 八、明覺了心行勝行，分三：一、立所治，分三：一、標，二、釋，三、出過，二、立能治，三、顯果，分二：一、明心持果，二、明息除果 九、明覺了心勝行，分二：一、立因，二、顯果，分二：一、明所治，分二：一、標，二、釋，二、明能治，分二：一、立因，二、顯果 十、明喜悅心勝行，分二：一、立因，分二：一、立所治，二、立能治，二、顯果 十一、明制持心勝行，分二：一、立因，分二：一、立所治，二、立能治，二、顯果 十二、明解脫心勝行，分二：一、立因，分二：一、立能治道，二、立所治法，二、顯果 十三、明無常隨觀勝行，分二：一、立因，分二：一、立所治，二、立能治，二、顯果 十四、十五、十六、合明斷隨觀、離欲隨觀、滅隨觀勝行，分三：一、明差別
【English Translation】 English version: 1. Clarifying the incoming breath (Ānāpāna, mindfulness of breathing). 2. Clarifying the superior practice of the outgoing breath. 2. Clarifying the superior practice of long incoming and outgoing breaths, divided into two parts: 1. Establishing the cause; 2. Revealing the result, divided into two parts: 1. Clarifying the long incoming breath; 2. Clarifying the long outgoing breath. 3. Clarifying the superior practice of short incoming and outgoing breaths, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Clarifying the difference between long and short, divided into two parts: 1. Clarifying the correct meaning; 2. Conclusion. 4. Clarifying the superior practice of being aware of the whole body with incoming and outgoing breaths, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 5. Clarifying the superior practice of eliminating bodily functions with incoming and outgoing breaths, divided into two different approaches: The first approach is divided into two parts: 1. Establishing the cause, divided into two parts: 1. Establishing the cause of the incoming breath; 2. Establishing the cause of the outgoing breath; 2. Revealing the result, divided into two parts: 1. Clarifying the result of the incoming breath; 2. Clarifying the result of the outgoing breath. The second approach is divided into two parts: 1. Establishing the cause; 2. Revealing the result, divided into two parts: 1. Clarifying the separation from faults; 2. Clarifying the realization of virtues, divided into two parts as in the treatise. 6. Clarifying the superior practice of being aware of joy with incoming and outgoing breaths, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 7. Clarifying the superior practice of being aware of pleasure with incoming and outgoing breaths, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Clarifying the reason why the two breaths are not established as causes from the fourth Dhyāna (meditative absorption) upwards. 8. Clarifying the superior practice of being aware of mental functions, divided into three parts: 1. Establishing what is to be treated, divided into three parts: 1. Identifying; 2. Explaining; 3. Pointing out the faults; 2. Establishing what can treat; 3. Revealing the result, divided into two parts: 1. Clarifying the result of mental retention; 2. Clarifying the result of breath elimination. 9. Clarifying the superior practice of being aware of the mind, divided into two parts: 1. Establishing the cause; 2. Revealing the result, divided into two parts: 1. Clarifying what is to be treated, divided into two parts: 1. Identifying; 2. Explaining; 2. Establishing what can treat, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 10. Clarifying the superior practice of gladdening the mind, divided into two parts: 1. Establishing the cause, divided into two parts: 1. Establishing what is to be treated; 2. Establishing what can treat; 2. Revealing the result. 11. Clarifying the superior practice of restraining the mind, divided into two parts: 1. Establishing the cause, divided into two parts: 1. Establishing what is to be treated; 2. Establishing what can treat; 2. Revealing the result. 12. Clarifying the superior practice of liberating the mind, divided into two parts: 1. Establishing the cause, divided into two parts: 1. Establishing the path that can treat; 2. Establishing the dharma that is to be treated; 2. Revealing the result. 13. Clarifying the superior practice of contemplating impermanence, divided into two parts: 1. Establishing the cause, divided into two parts: 1. Establishing what is to be treated; 2. Establishing what can treat; 2. Revealing the result. 14, 15, 16. Collectively clarifying the superior practices of contemplating cessation, contemplating detachment, and contemplating extinction, divided into three parts: 1. Clarifying the differences.
。二總標分二。一立因。二顯果。三釋分七。一總問。二略答。三列名。四別釋分三。一明斷界。二明離欲界。三明滅界。五明修相分二。一立因。二顯果。六明果相。七明究竟果分二。一立因。二顯果 第三明總結。
第十一明總結 第十二明五種修習勝利分三。一立勸詞。二明勝利。三結 第四明五種凈行所緣總結。
四種所緣廣解中第三明善巧所緣境事分六。一總問。二略答。三列名。四別釋。五明略義。六總結 別釋分五。
第一明蘊善巧分三。一總問分二。一問蘊體相。二問蘊善巧。二略答分二。一標。二釋。三別釋分二。一明蘊體。二蘊善巧 初文分七。一明色蘊分三。一問。二答分三。一立因。二顯果。三明差別分十一如論。三結。二明受蘊分三。一問。二答分二。一明。三受分三如論。二明六受分六如論。三結。三明想蘊分三。一問。二答分二。一明有相想等六想分六如論。二明六相身份六如論。三結。四明行蘊分三。一問。二答分二。一明六思身份二。一標。二釋。二明相應不想應行。三結。五明識蘊分三。一問。二答分二。一略。二廣。三結。六例餘四蘊差別。第七總結 第二明五蘊善巧分二。一略釋分三。一問。二答。三結。二廣解分三。一明種種差別性分三。一問。二答
【現代漢語翻譯】 二、總標分為二：一、立因；二、顯果。三、釋分七：一、總問；二、略答；三、列名；四、別釋分三：一、明斷界；二、明離欲界；三、明滅界。五、明修相分二：一、立因；二、顯果。六、明果相。七、明究竟果分二：一、立因；二、顯果。第三、明總結。
第十一、明總結。第十二、明五種修習勝利分三：一、立勸詞；二、明勝利；三、結。第四、明五種凈行所緣總結。
四種所緣廣解中第三、明善巧所緣境事分六：一、總問；二、略答；三、列名；四、別釋；五、明略義；六、總結。別釋分五。
第一、明蘊善巧分三：一、總問分二：一、問蘊體相；二、問蘊善巧。二、略答分二：一、標；二、釋。三、別釋分二：一、明蘊體；二、蘊善巧。初文分七：一、明色蘊分三：一、問；二、答分三：一、立因；二、顯果；三、明差別分十一（如論）。三、結。二、明受蘊分三：一、問；二、答分二：一、明三受分三（如論）；二、明六受分六（如論）。三、結。三、明想蘊分三：一、問；二、答分二：一、明有相想等六想分六（如論）；二、明六相身份六（如論）。三、結。四、明行蘊分三：一、問；二、答分二：一、明六思身份二：一、標；二、釋；二、明相應不想應行。三、結。五、明識蘊分三：一、問；二、答分二：一、略；二、廣。三、結。六、例餘四蘊差別。第七、總結。第二、明五蘊善巧分二：一、略釋分三：一、問；二、答；三、結。二、廣解分三：一、明種種差別性分三：一、問；二、答
【English Translation】 Modern Chinese translation: Second, the general outline is divided into two parts: first, establishing the cause; second, revealing the result. Third, the explanation is divided into seven parts: first, a general question; second, a brief answer; third, listing the names; fourth, detailed explanations, divided into three parts: first, clarifying the realm of severance; second, clarifying the realm of detachment from desire; third, clarifying the realm of cessation. Fifth, clarifying the aspect of practice, divided into two parts: first, establishing the cause; second, revealing the result. Sixth, clarifying the aspect of the result. Seventh, clarifying the ultimate result, divided into two parts: first, establishing the cause; second, revealing the result. Third, clarifying the summary.
Eleventh, clarifying the summary. Twelfth, clarifying the five benefits of cultivation, divided into three parts: first, establishing words of encouragement; second, clarifying the benefits; third, concluding. Fourth, clarifying the summary of the objects of the five kinds of pure conduct.
In the extensive explanation of the four kinds of objects, third, clarifying the skillful objects of focus, divided into six parts: first, a general question; second, a brief answer; third, listing the names; fourth, detailed explanations; fifth, clarifying the brief meaning; sixth, summarizing. Detailed explanations are divided into five parts.
First, clarifying the skillfulness of the skandhas (five aggregates), divided into three parts: first, a general question, divided into two parts: first, asking about the essence and characteristics of the skandhas; second, asking about the skillfulness of the skandhas. Second, a brief answer, divided into two parts: first, stating; second, explaining. Third, detailed explanations, divided into two parts: first, clarifying the essence of the skandhas; second, the skillfulness of the skandhas. The initial text is divided into seven parts: first, clarifying the form skandha (rupa-skandha), divided into three parts: first, a question; second, an answer, divided into three parts: first, establishing the cause; second, revealing the result; third, clarifying the differences, divided into eleven parts (as in the treatise). Third, concluding. Second, clarifying the feeling skandha (vedana-skandha), divided into three parts: first, a question; second, an answer, divided into two parts: first, clarifying the three feelings, divided into three parts (as in the treatise); second, clarifying the six feelings, divided into six parts (as in the treatise). Third, concluding. Third, clarifying the perception skandha (samjna-skandha), divided into three parts: first, a question; second, an answer, divided into two parts: first, clarifying the six perceptions, such as perceptions with characteristics, divided into six parts (as in the treatise); second, clarifying the six bodies of characteristics, divided into six parts (as in the treatise). Third, concluding. Fourth, clarifying the mental formations skandha (samskara-skandha), divided into three parts: first, a question; second, an answer, divided into two parts: first, clarifying the six bodies of volition, divided into two parts: first, stating; second, explaining; second, clarifying associated and non-associated formations. Third, concluding. Fifth, clarifying the consciousness skandha (vijnana-skandha), divided into three parts: first, a question; second, an answer, divided into two parts: first, brief; second, extensive. Third, concluding. Sixth, using the remaining four skandhas as examples to show the differences. Seventh, summarizing. Second, clarifying the skillfulness of the five skandhas, divided into two parts: first, a brief explanation, divided into three parts: first, a question; second, an answer; third, concluding. Second, an extensive explanation, divided into three parts: first, clarifying the various differences, divided into three parts: first, a question; second, an answer
。三結。二明非一眾多性分四。一問。二答。三結。四例餘四蘊明差別性。三明除此法外更無所得無分別分三。一問。二答。三結。
第二明界善巧分二。一明界體。二明界善巧 初分四。一總問分二。一問界。二問善巧。二略答。三列名分十八如論。四結 二明善巧義分三。一明於十八界善巧分三。一依界。二依種子。三依種姓明善巧。二明於十八法因緣善巧。三總結。
第三明處善巧分二。一明處相。二明處善巧義 初文分四。一總問分二。一問處相。二問處善巧義。二略答。三列名分十二如論。四結 二明處善巧義分三。一總標。二廣釋分四。一明眼識三緣 二明耳識三緣。三例餘四識三緣。四明總結分二。一標。二釋。第三明善巧義。
第四明緣起善巧分分二。一明緣起體。二明善巧義 初文分三。一總問分二。一問緣起。二問善巧。二略答分十二如論。三結 二明善巧義分三。一總。二別釋分三。一依無常明善巧。二依苦明善巧。三依無我明善巧。三總結。
第五明處非處善巧分三 一總標 二明差別分二。一標。二釋分二。一因二果 三明善巧義分三。一標。二釋分二。一依可愛果。二依不可愛果明善巧。三結。
第五明五善巧略義分三。一標。二列名。三別釋分二。一
【現代漢語翻譯】 三、結論。二、闡明非單一、非眾多之自性，分為四部分：一、提問。二、回答。三、結論。四、以其餘四蘊為例，闡明差別性。三、闡明除了這些法之外，再無其他可得，無分別，分為三部分：一、提問。二、回答。三、結論。
第二，闡明界善巧，分為兩部分：一、闡明界的本體。二、闡明界善巧。首先，闡明界的本體，分為四部分：一、總提問，分為兩部分：一、詢問界。二、詢問善巧。二、簡略回答。三、列舉名稱，如論中所述的十八界。四、結論。二、闡明善巧的意義，分為三部分：一、闡明對於十八界的善巧，分為三部分：一、依界。二、依種子。三、依種姓，闡明善巧。二、闡明對於十八法的因緣善巧。三、總結。
第三，闡明處善巧，分為兩部分：一、闡明處的相狀。二、闡明處善巧的意義。首先，闡明處的相狀，分為四部分：一、總提問，分為兩部分：一、詢問處的相狀。二、詢問處善巧的意義。二、簡略回答。三、列舉名稱，如論中所述的十二處。四、結論。二、闡明處善巧的意義，分為三部分：一、總標。二、廣釋，分為四部分：一、闡明眼識的三緣。二、闡明耳識的三緣。三、以其餘四識為例，闡明三緣。四、闡明總結，分為兩部分：一、標。二、釋。第三，闡明善巧的意義。
第四，闡明緣起善巧，分為兩部分：一、闡明緣起的本體。二、闡明善巧的意義。首先，闡明緣起的本體，分為三部分：一、總提問，分為兩部分：一、詢問緣起。二、詢問善巧。二、簡略回答，如論中所述的十二緣起。三、結論。二、闡明善巧的意義，分為三部分：一、總說。二、分別解釋，分為三部分：一、依無常，闡明善巧。二、依苦，闡明善巧。三、依無我，闡明善巧。三、總結。
第五，闡明處非處善巧，分為三部分：一、總標。二、闡明差別，分為兩部分：一、標。二、釋，分為兩部分：一、因。二、果。三、闡明善巧的意義，分為三部分：一、標。二、釋，分為兩部分：一、依可愛果，闡明善巧。二、依不可愛果，闡明善巧。三、結論。
第五，闡明五善巧的簡略意義，分為三部分：一、標。二、列舉名稱。三、分別解釋，分為兩部分：一、...
【English Translation】 Three, conclusion. Two, clarifying the nature of non-singularity and non-multiplicity, divided into four parts: One, question. Two, answer. Three, conclusion. Four, using the remaining four skandhas (aggregates) as examples, clarifying the distinctions. Three, clarifying that apart from these dharmas (teachings), nothing else can be obtained, without discrimination, divided into three parts: One, question. Two, answer. Three, conclusion.
Second, clarifying the skillfulness in the realms (界, jie), divided into two parts: One, clarifying the substance of the realms. Two, clarifying the skillfulness in the realms. First, clarifying the substance of the realms, divided into four parts: One, general question, divided into two parts: One, asking about the realms. Two, asking about skillfulness. Two, brief answer. Three, listing the names, such as the eighteen realms as mentioned in the treatise. Four, conclusion. Two, clarifying the meaning of skillfulness, divided into three parts: One, clarifying the skillfulness in the eighteen realms, divided into three parts: One, based on the realms. Two, based on the seeds. Three, based on the lineage, clarifying skillfulness. Two, clarifying the skillfulness in the conditions for the eighteen dharmas. Three, summary.
Third, clarifying the skillfulness in the sense bases (處, chu), divided into two parts: One, clarifying the characteristics of the sense bases. Two, clarifying the meaning of skillfulness in the sense bases. First, clarifying the characteristics of the sense bases, divided into four parts: One, general question, divided into two parts: One, asking about the characteristics of the sense bases. Two, asking about the meaning of skillfulness in the sense bases. Two, brief answer. Three, listing the names, such as the twelve sense bases as mentioned in the treatise. Four, conclusion. Two, clarifying the meaning of skillfulness in the sense bases, divided into three parts: One, general statement. Two, detailed explanation, divided into four parts: One, clarifying the three conditions for eye consciousness. Two, clarifying the three conditions for ear consciousness. Three, using the remaining four consciousnesses as examples, clarifying the three conditions. Four, clarifying the summary, divided into two parts: One, statement. Two, explanation. Third, clarifying the meaning of skillfulness.
Fourth, clarifying the skillfulness in dependent origination (緣起, yuanqi), divided into two parts: One, clarifying the substance of dependent origination. Two, clarifying the meaning of skillfulness. First, clarifying the substance of dependent origination, divided into three parts: One, general question, divided into two parts: One, asking about dependent origination. Two, asking about skillfulness. Two, brief answer, such as the twelve links of dependent origination as mentioned in the treatise. Three, conclusion. Two, clarifying the meaning of skillfulness, divided into three parts: One, general statement. Two, separate explanations, divided into three parts: One, based on impermanence (無常, wuchang), clarifying skillfulness. Two, based on suffering (苦, ku), clarifying skillfulness. Three, based on non-self (無我, wowo), clarifying skillfulness. Three, summary.
Fifth, clarifying the skillfulness in what is possible and impossible (處非處, chu fei chu), divided into three parts: One, general statement. Two, clarifying the differences, divided into two parts: One, statement. Two, explanation, divided into two parts: One, cause. Two, effect. Three, clarifying the meaning of skillfulness, divided into three parts: One, statement. Two, explanation, divided into two parts: One, based on desirable results, clarifying skillfulness. Two, based on undesirable results, clarifying skillfulness. Three, conclusion.
Fifth, clarifying the brief meaning of the five skillfulnesses, divided into three parts: One, statement. Two, listing the names. Three, separate explanations, divided into two parts: One, ...
明自相善巧。二明共相善巧 第六明總結。
四種所緣廣解中第四明凈惑所緣境事分二。一總問。二廣答分二。一答世間道凈惑之相。二答出世。道凈惑之相。
初文分三。一略釋分二。一標。二釋。二廣解。三總結 廣解分二 第一明粗性觀分四。一總問。二略答。三列名。四別釋分三。一明體粗性分二。一標。二釋分二。一明粗性。二明靜性。二明數粗性分三。一標。二釋分三。一依色蘊明數性。二例餘四蘊。三結。三明二性總義分二。一標。二釋分二。一明粗。二明靜。三明總結分三。一標。二釋。三結 第二明靜性觀 第三明總結二觀分三。一明正義。二徴。三答所以分三。一明觀下地。二明觀上地。三系斷相。
第二明出世道凈惑之相分四。一總標。二列名分四如論。三廣釋。四總結 廣釋分七 第一明四諦體相分四。一明苦諦分三。一問。二答分八如論。三結。二明集諦分三。一問。二答分四如論。三結。三明滅諦分三。一問。二答。三結。四明道諦分三。一問。二答。三結 第二明四諦數定量分二。一標。二釋分二。一明黑品因果。二明白品因果 第三明次第分四如論 第四明諦義分二。一明正義分二異門。初門依無顛立諦義。第二異門依無虛誑立諦義。二總結 第五明聖諦義分二
【現代漢語翻譯】 現代漢語譯本： 明自相善巧（明白自身特性的善巧）。二明共相善巧（明白共同特性的善巧）。第六明總結。
四種所緣廣解中第四明凈惑所緣境事分二。一總問。二廣答分二。一答世間道凈惑之相。二答出世道凈惑之相。
初文分三。一略釋分二。一標。二釋。二廣解。三總結。廣解分二。第一明粗性觀分四。一總問。二略答。三列名。四別釋分三。一明體粗性分二。一標。二釋分二。一明粗性。二明靜性。二明數粗性分三。一標。二釋分三。一依色蘊明數性。二例餘四蘊。三結。三明二性總義分二。一標。二釋分二。一明粗。二明靜。三明總結分三。一標。二釋。三結。第二明靜性觀。第三明總結二觀分三。一明正義。二徴。三答所以分三。一明觀下地。二明觀上地。三系斷相。
第二明出世道凈惑之相分四。一總標。二列名分四如論。三廣釋。四總結。廣釋分七。第一明四諦體相分四。一明苦諦分三。一問。二答分八如論。三結。二明集諦分三。一問。二答分四如論。三結。三明滅諦分三。一問。二答。三結。四明道諦分三。一問。二答。三結。第二明四諦數定量分二。一標。二釋分二。一明黑品因果。二明白品因果。第三明次第分四如論。第四明諦義分二。一明正義分二異門。初門依無顛立諦義。第二異門依無虛誑立諦義。二總結。第五明聖諦義分二
【English Translation】 English version: First, clarifying skillful understanding of self-characteristics. Second, clarifying skillful understanding of shared characteristics. Sixth, a summary.
In the extensive explanation of the four types of objects of focus, the fourth clarifies the aspect of objects of focus for purifying delusion, divided into two parts: first, a general question; second, a detailed answer, divided into two parts: first, answering the characteristics of purifying delusion through the worldly path; second, answering the characteristics of purifying delusion through the supramundane path.
The initial text is divided into three parts: first, a brief explanation, divided into two parts: first, a heading; second, an explanation; second, a detailed explanation; third, a summary. The detailed explanation is divided into two parts: first, clarifying the contemplation of coarseness, divided into four parts: first, a general question; second, a brief answer; third, a list of names; fourth, separate explanations, divided into three parts: first, clarifying the coarseness of substance, divided into two parts: first, a heading; second, an explanation, divided into two parts: first, clarifying coarseness; second, clarifying stillness; second, clarifying the coarseness of number, divided into three parts: first, a heading; second, an explanation, divided into three parts: first, clarifying the nature of number based on the form aggregate (rupa-skandha); second, illustrating the remaining four aggregates; third, a conclusion; third, clarifying the general meaning of the two natures, divided into two parts: first, a heading; second, an explanation, divided into two parts: first, clarifying coarseness; second, clarifying stillness; third, clarifying the summary, divided into three parts: first, a heading; second, an explanation; third, a conclusion. Second, clarifying the contemplation of stillness. Third, clarifying the summary of the two contemplations, divided into three parts: first, clarifying the correct meaning; second, an inquiry; third, answering the reason, divided into three parts: first, clarifying contemplation of the lower ground; second, clarifying contemplation of the higher ground; third, connecting the aspect of cessation.
Second, clarifying the aspect of purifying delusion through the supramundane path, divided into four parts: first, a general heading; second, a list of names, divided into four parts as in the treatise; third, a detailed explanation; fourth, a summary. The detailed explanation is divided into seven parts: first, clarifying the substance and characteristics of the Four Noble Truths (catvāri āryasatyāni), divided into four parts: first, clarifying the Truth of Suffering (duḥkha), divided into three parts: first, a question; second, an answer, divided into eight parts as in the treatise; third, a conclusion; second, clarifying the Truth of the Origin of Suffering (samudaya), divided into three parts: first, a question; second, an answer, divided into four parts as in the treatise; third, a conclusion; third, clarifying the Truth of the Cessation of Suffering (nirodha), divided into three parts: first, a question; second, an answer; third, a conclusion; fourth, clarifying the Truth of the Path to the Cessation of Suffering (mārga), divided into three parts: first, a question; second, an answer; third, a conclusion. Second, clarifying the numerical determination of the Four Noble Truths, divided into two parts: first, a heading; second, an explanation, divided into two parts: first, clarifying the cause and effect of the dark side; second, clarifying the cause and effect of the bright side. Third, clarifying the sequence, divided into four parts as in the treatise. Fourth, clarifying the meaning of the Truths, divided into two parts: first, clarifying the correct meaning through two different approaches: the first approach establishes the meaning of Truth based on non-perversion; the second approach establishes the meaning of Truth based on non-deception. Second, a summary. Fifth, clarifying the meaning of the Noble Truths, divided into two parts.
異門。初門分三。一問。二答分二。一明聖見。二愚不見。三結。第二異門分二。一明愚諦。二明聖諦 第六引經明八苦三苦之相分三。一明八苦相分二。一明生苦。二例餘七苦。二明三苦相分三。一明三苦。二徴。三答所以。三明經意趣分二。一問。二答分四。一依等在。二依厭患。三依易入。四依易化明自聲說相 第七明建立四諦分四 一明建立苦諦分二。一總問。二廣答分三。一明建立苦苦分三。一標。二釋。三結。二明建立壞苦分三。一明壞苦性正義分二。一總標。二釋分二。一明壞苦性分四。一依六所治。二依苦受及依。三依樂受及依明壞苦性。四總結。二明壞苦。義分三。一依樂受及依明苦義。二依生起明苦義。三結。二引證分二。一依五蓋煩惱壞苦二結。三總結。三明建立行苦分三。一略釋。二廣解分二。一明苦性。二明苦義。三結 二明建立集諦分二。一略釋分三如論。二廣解分三。一總標。二列名。三別釋分二。一明後有愛。二明境界愛分三。一略標。二列名。三別釋分二。一明已得欣求愛。二明未得喜樂愛 三明建立滅諦分二。一標。二釋分二。一明因滅。二明果滅 四明建立道諦分二。一標。二釋分二如論 第四明總結 第六明四種所緣總結。
十八中大門第四明教授相以答第四問分二
【現代漢語翻譯】 現代漢語譯本 異門。初門分三：一、問。二、答（分二：一、明聖見，二、愚不見）。三、結。第二異門分二：一、明愚諦，二、明聖諦。 第六，引經說明八苦（生、老、病、死、怨憎會、愛別離、求不得、五陰熾盛）和三苦（苦苦、壞苦、行苦）的相狀，分三部分：一、說明八苦的相狀（分二：一、說明生苦，二、以生苦為例說明其餘七苦）。二、說明三苦的相狀（分三：一、說明三苦，二、提問，三、回答原因）。三、說明經文的意趣（分二：一、問，二、答（分四：一、依據『等在』，二、依據厭患，三、依據易入，四、依據易化）），說明自聲說的相狀。 第七，說明建立四諦（苦諦、集諦、滅諦、道諦），分四部分：一、說明建立苦諦（分二：一、總問，二、詳細回答（分三：一、說明建立苦苦（分三：一、標明，二、解釋，三、總結），二、說明建立壞苦（分三：一、說明壞苦的性質和正義（分二：一、總標，二、解釋（分二：一、說明壞苦的性質（分四：一、依據六所治，二、依據苦受及所依，三、依據樂受及所依說明壞苦的性質，四、總結），二、說明壞苦的意義（分三：一、依據樂受及所依說明苦的意義，二、依據生起說明苦的意義，三、總結）），二、引用證據（分二：一、依據五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）煩惱說明壞苦，二、總結），三、總結），三、說明建立行苦（分三：一、簡略解釋，二、詳細解釋（分二：一、說明苦的性質，二、說明苦的意義），三、總結））），二、說明建立集諦（分二：一、簡略解釋（如論所述，分三部分），二、詳細解釋（分三：一、總標，二、列名，三、分別解釋（分二：一、說明後有愛（對未來存在的渴愛），二、說明境界愛（對感官對象的渴愛）（分三：一、簡略標明，二、列名，三、分別解釋（分二：一、說明已得的欣求愛，二、說明未得的喜樂愛）））），三、說明建立滅諦（分二：一、標明，二、解釋（分二：一、說明因滅，二、說明果滅）），四、說明建立道諦（分二：一、標明，二、解釋（如論所述，分二部分）））。 第四，說明總結。 第六，說明四種所緣總結。 十八中大門第四，說明教授相以回答第四個問題，分兩部分。
【English Translation】 English version Different Aspects. The initial section is divided into three parts: 1. Question. 2. Answer (divided into two: 1. Clarifying the view of the sages, 2. The ignorant do not see). 3. Conclusion. The second section on different aspects is divided into two: 1. Clarifying the truth for the ignorant, 2. Clarifying the truth for the sages. Sixth, citing scriptures to explain the characteristics of the eight sufferings (birth, old age, sickness, death, being near those one dislikes, being separated from those one loves, not obtaining what one desires, the flourishing of the five aggregates (skandhas)) and the three sufferings (suffering of suffering, suffering of change, suffering of conditioning), divided into three parts: 1. Explaining the characteristics of the eight sufferings (divided into two: 1. Explaining the suffering of birth, 2. Using the suffering of birth as an example to explain the remaining seven sufferings). 2. Explaining the characteristics of the three sufferings (divided into three: 1. Explaining the three sufferings, 2. Questioning, 3. Answering the reason). 3. Explaining the intention of the scriptures (divided into two: 1. Question, 2. Answer (divided into four: 1. Based on 'being together,' 2. Based on aversion, 3. Based on ease of entry, 4. Based on ease of transformation)), explaining the characteristics of self-proclaimed teachings. Seventh, explaining the establishment of the Four Noble Truths (suffering (Dukkha), origin (Samudaya), cessation (Nirodha), path (Magga)), divided into four parts: 1. Explaining the establishment of the Truth of Suffering (divided into two: 1. General question, 2. Detailed answer (divided into three: 1. Explaining the establishment of the suffering of suffering (divided into three: 1. Stating, 2. Explaining, 3. Concluding), 2. Explaining the establishment of the suffering of change (divided into three: 1. Explaining the nature and correct meaning of the suffering of change (divided into two: 1. General statement, 2. Explanation (divided into two: 1. Explaining the nature of the suffering of change (divided into four: 1. Based on the six objects to be abandoned, 2. Based on painful feeling and its basis, 3. Based on pleasant feeling and its basis, explaining the nature of the suffering of change, 4. Conclusion), 2. Explaining the meaning of the suffering of change (divided into three: 1. Based on pleasant feeling and its basis, explaining the meaning of suffering, 2. Based on arising, explaining the meaning of suffering, 3. Conclusion)), 2. Citing evidence (divided into two: 1. Based on the five hindrances (greed, hatred, sloth-torpor, restlessness-worry, doubt) and afflictions, explaining the suffering of change, 2. Conclusion), 3. Conclusion), 3. Explaining the establishment of the suffering of conditioning (divided into three: 1. Brief explanation, 2. Detailed explanation (divided into two: 1. Explaining the nature of suffering, 2. Explaining the meaning of suffering), 3. Conclusion))), 2. Explaining the establishment of the Truth of Origin (divided into two: 1. Brief explanation (as stated in the treatise, divided into three parts), 2. Detailed explanation (divided into three: 1. General statement, 2. Listing names, 3. Separate explanations (divided into two: 1. Explaining craving for future existence (bhava-tanha), 2. Explaining craving for sense objects (kama-tanha) (divided into three: 1. Brief statement, 2. Listing names, 3. Separate explanations (divided into two: 1. Explaining desire for what has been obtained, 2. Explaining delight in what has not been obtained))))), 3. Explaining the establishment of the Truth of Cessation (divided into two: 1. Stating, 2. Explaining (divided into two: 1. Explaining the cessation of cause, 2. Explaining the cessation of effect)), 4. Explaining the establishment of the Truth of the Path (divided into two: 1. Stating, 2. Explaining (as stated in the treatise, divided into two parts)))). Fourth, explaining the conclusion. Sixth, explaining the conclusion of the four objects of mindfulness. The eighteenth great gate, fourth, explaining the aspect of instruction to answer the fourth question, divided into two parts.
異門 初門依無倒等四種教法明教授相分四。一總問。二略答。三列名分四如論。四別釋分四。一明無倒教授分三。一問。二答分三。一依聞二依思慧。三依修慧明無倒教授。三結。二明漸次教授分三。一問。二答分三。一依□□。二依四諦。三依靜慮等持明。漸次教授三結。三明教教授分三。一問。二答分二。一立因分七如論。二顯果。三結。四明證教授分三。一問。二答分二。一立因。二顯果。三結 第二異門。依三神變明教授相分六。一總標。二徴問。三略答。四列名。五別釋分三。一明神境神變教授分二。一立因。二顯果。二明記說神變分二。一立因。二顯果。三明教誡神變分二。一立因。二顯果。六明總結。
十八中大門第五明學處相答第五問分五。一總問。二略答。三列名。四廣釋。五總結 廣釋分七。
第一明三學體相分三 一增上戒學分三。一問。二答。三結 二明增上心學分二異門。初門依四靜慮明心學分三。一問。二答。三結。第二異門依無色四定等明心學分二。一略釋。二答難 三明增上慧學分三。一問。二答。三結。
第二明立三學定數分三。一問。二答分二。一略答。二廣解分三 一明建立定所依義分四。一標。二釋。三徴。四答所以 二明智所依義分四。一標。二釋
【現代漢語翻譯】 異門：初門依據無倒等四種教法，闡明教授之相，分為四部分。一、總問。二、略答。三、如論中所述，列名分為四種。四、別釋分為四部分。一、闡明無倒教授，分為三部分。一、問。二、答，分為三部分。一、依據聽聞。二、依據思慧。三、依據修慧，闡明無倒教授。三、總結。二、闡明漸次教授，分為三部分。一、問。二、答，分為三部分。一、依據□□。二、依據四諦（苦、集、滅、道）。三、依據靜慮等持（禪定），闡明漸次教授。三、總結。三、闡明教教授，分為三部分。一、問。二、答，分為兩部分。一、如論中所述，建立因。二、顯現果。三、總結。四、闡明證教授，分為三部分。一、問。二、答，分為兩部分。一、建立因。二、顯現果。三、總結。 第二異門：依據三神變，闡明教授之相，分為六部分。一、總標。二、征問。三、略答。四、列名。五、別釋，分為三部分。一、闡明神境神變教授，分為兩部分。一、建立因。二、顯現果。二、闡明記說神變，分為兩部分。一、建立因。二、顯現果。三、闡明教誡神變，分為兩部分。一、建立因。二、顯現果。六、闡明總結。 十八中大門第五：闡明學處之相，回答第五個問題，分為五部分。一、總問。二、略答。三、列名。四、廣釋。五、總結。廣釋分為七部分。 第一：闡明三學（戒、定、慧）的體相，分為三部分。一、增上戒學，分為三部分。一、問。二、答。三、結。二、闡明增上心學，分為兩種異門。初門依據四靜慮（四禪），闡明心學，分為三部分。一、問。二、答。三、結。第二異門依據無色四定等，闡明心學，分為兩部分。一、略釋。二、答難。三、闡明增上慧學，分為三部分。一、問。二、答。三、結。 第二：闡明建立三學之定數，分為三部分。一、問。二、答，分為兩部分。一、略答。二、廣解，分為三部分。一、闡明建立定所依之義，分為四部分。一、標。二、釋。三、征。四、回答所以。二、闡明智所依之義，分為四部分。一、標。二、釋。
【English Translation】 Different Aspects: The initial aspect, based on the four teachings such as non-inversion, elucidates the characteristics of instruction, divided into four parts. 1. General question. 2. Brief answer. 3. As stated in the treatise, listing names is divided into four types. 4. Separate explanations are divided into four parts. 1. Elucidating non-inverted instruction, divided into three parts. 1. Question. 2. Answer, divided into three parts. 1. Based on hearing. 2. Based on wisdom from thinking. 3. Based on wisdom from meditation, elucidating non-inverted instruction. 3. Conclusion. 2. Elucidating gradual instruction, divided into three parts. 1. Question. 2. Answer, divided into three parts. 1. Based on □□. 2. Based on the Four Noble Truths (suffering, origin, cessation, path). 3. Based on meditative concentration (dhyana), elucidating gradual instruction. 3. Conclusion. 3. Elucidating teaching instruction, divided into three parts. 1. Question. 2. Answer, divided into two parts. 1. As stated in the treatise, establishing the cause. 2. Manifesting the result. 3. Conclusion. 4. Elucidating realization instruction, divided into three parts. 1. Question. 2. Answer, divided into two parts. 1. Establishing the cause. 2. Manifesting the result. 3. Conclusion. Second Different Aspect: Based on the three kinds of miracles, elucidating the characteristics of instruction, divided into six parts. 1. General statement. 2. Inquiry. 3. Brief answer. 4. Listing names. 5. Separate explanations, divided into three parts. 1. Elucidating the miracle of psychic powers instruction, divided into two parts. 1. Establishing the cause. 2. Manifesting the result. 2. Elucidating the miracle of prediction, divided into two parts. 1. Establishing the cause. 2. Manifesting the result. 3. Elucidating the miracle of admonition, divided into two parts. 1. Establishing the cause. 2. Manifesting the result. 6. Elucidating the conclusion. Eighteen Middle Great Gates, Fifth: Elucidating the characteristics of the precepts, answering the fifth question, divided into five parts. 1. General question. 2. Brief answer. 3. Listing names. 4. Extensive explanation. 5. Conclusion. The extensive explanation is divided into seven parts. First: Elucidating the essence of the Three Learnings (discipline, concentration, wisdom), divided into three parts. 1. Higher Discipline, divided into three parts. 1. Question. 2. Answer. 3. Conclusion. 2. Elucidating Higher Concentration, divided into two different aspects. The initial aspect, based on the Four Dhyanas (Four Meditations), elucidates concentration, divided into three parts. 1. Question. 2. Answer. 3. Conclusion. The second different aspect, based on the Four Formless Attainments, etc., elucidates concentration, divided into two parts. 1. Brief explanation. 2. Answering difficulties. 3. Elucidating Higher Wisdom, divided into three parts. 1. Question. 2. Answer. 3. Conclusion. Second: Elucidating the fixed number of establishing the Three Learnings, divided into three parts. 1. Question. 2. Answer, divided into two parts. 1. Brief answer. 2. Extensive explanation, divided into three parts. 1. Elucidating the meaning of establishing the basis of concentration, divided into four parts. 1. Statement. 2. Explanation. 3. Inquiry. 4. Answering the reason. 2. Elucidating the meaning of the basis of wisdom, divided into four parts. 1. Statement. 2. Explanation.
。三徴。四答所以 三明辨所作所依義分四。一標。二釋。三徴。四答所以第三總結。
第三明三學次第分三。一問 二答分三。一明戒學次第 二明心學次第。三明慧學次第分二。一立因。二顯果分四。一依加行道。二依無間道。三依解脫道。四依無餘依顯果 三結。
第四明三學增上義有三異門 初門依所趣及最勝義明增上義分三。一問。二答分二。一略答。二廣解分二。一明所趣義分三。一問。二答分三。一依心學。二依慧學。三依煩惱斷明所趣義。三結。二明最勝義分三。一問。二答。三結 第二異門依引發明增上義分二。一標。二釋分二。一明增上慧學引心學。二明心學引慧學 第三異門依具不具明增上義分二。一明正義分三如論。二明勸修相。
第五明依三學入諦現觀三種人分四。一總標。二徴問。三答列名。四別釋分三如論。
第六明依三學立三根分三。一總標。二列名分三如論。三別釋分二。一總問。二廣答分三 一答未知欲知根分二。一立因。二顯果 二答已知根分二。一立因。二顯果 三答具知根分二。一立因。二顯果。
第七明依三學立三解脫門分四。一總標。二列名。三解釋分五 一總問 二略答 三列名 四別釋分二。一明有法分三。一標。二列名。三解
釋分三。一依有為五蘊明有法。二依涅槃明有法。三總結。二明非有法 五配三解脫門分三。一依有為法配無愿解脫門分二。一立因。二顯果。二依無為法配無相解脫門分二。一立因。二顯果。三依非有法配空解脫門分二。一立因。二顯果 第四總結。
十八中大門第六明隨順學法答第六問分四。一總問。二略答分二。一立所治。二立能治。三解釋。四總結 解釋分二 一明十種違逆學法分三。一總問。二廣答分十如論。三總結 二明十種隨順學分二異門 初門依十相明隨順法分五。一總問。二略答。三列名分十如論。四明結勸 五明光明想及意趣分四。一標。二列名。三釋。四明意趣 第二異門依宿因等十法明隨順法分四。一總標。二徴問。三列名分十如論。四別釋分十 一明宿因分二。一問。二答分二。一依成熟。二依積集明宿因 二明隨順教分二。一問。二答分二。一依無倒。二依漸次明隨順教 三明如理加行分二。一問。二答分二。一依修行。二依正見明如理加行 四明無問殷重所作分二。一問。二答分二。一立因。二顯果分二。一依果。二依因立果相 五明猛利樂欲分二。一問。二答分二。一標。二釋 六明持瑜伽力分三。一總問。二略答。三列名 七明止息身心粗重分二。一問。二答分四。一依身
【現代漢語翻譯】 釋義分為三部分。第一部分依據有為的五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）闡明有法。第二部分依據涅槃（nirvana，佛教術語，指解脫生死輪迴的境界）闡明有法。第三部分是總結。 第二部分闡明非有法，與五種配對的三解脫門（three doors to liberation，即空解脫門、無相解脫門、無愿解脫門）分為三部分。第一部分依據有為法配對無愿解脫門，分為兩部分：一是確立原因，二是顯示結果。第二部分依據無為法配對無相解脫門，分為兩部分：一是確立原因，二是顯示結果。第三部分依據非有法配對空解脫門，分為兩部分：一是確立原因，二是顯示結果。 第四部分是總結。
《十八中大門》第六部分闡明隨順學法，回答第六個問題，分為四個部分：一是總的提問，二是簡略的回答，分為兩部分：一是確立所要對治的，二是確立能夠對治的。三是解釋，四是總結。 解釋分為兩部分：一是闡明十種違逆學法，分為三部分：一是總的提問，二是廣泛的回答，分為十種，如論中所述。三是總結。二是闡明十種隨順學法，分為兩種不同的角度。 第一個角度依據十種相狀闡明隨順法，分為五個部分：一是總的提問，二是簡略的回答，三是列出名稱，分為十種，如論中所述。四是闡明結論和勸誡，五是闡明光明想（perception of light）及意趣，分為四個部分：一是標明，二是列出名稱，三是解釋，四是闡明意趣。 第二個角度依據宿因（past causes）、隨順教（following the teachings）等十種法闡明隨順法，分為四個部分：一是總的標明，二是提出問題，三是列出名稱，分為十種，如論中所述。四是分別解釋，分為十個部分：一是闡明宿因，分為兩部分：一是提問，二是回答，分為兩部分：一是依據成熟，二是依據積集闡明宿因。二是闡明隨順教，分為兩部分：一是提問，二是回答，分為兩部分：一是依據無倒，二是依據漸次闡明隨順教。三是闡明如理加行（appropriate effort），分為兩部分：一是提問，二是回答，分為兩部分：一是依據修行，二是依據正見闡明如理加行。四是闡明無問殷重所作，分為兩部分：一是提問，二是回答，分為兩部分：一是確立原因，二是顯示結果，分為兩部分：一是依據結果，二是依據原因確立結果的相狀。五是闡明猛利樂欲（intense desire），分為兩部分：一是提問，二是回答，分為兩部分：一是標明，二是解釋。六是闡明持瑜伽力（power of yoga），分為三部分：一是總的提問，二是簡略的回答，三是列出名稱。七是闡明止息身心粗重，分為兩部分：一是提問，二是回答，分為四個部分：一是依據身體。
【English Translation】 The explanation is divided into three parts. The first part elucidates the 'existing dharmas' (有法) based on the 'five aggregates' (五蘊, skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) of the conditioned. The second part elucidates the 'existing dharmas' based on 'nirvana' (涅槃, the Buddhist term for the state of liberation from the cycle of birth and death). The third part is a summary. The second part elucidates the 'non-existing dharmas,' which are paired with the three 'doors to liberation' (三解脫門, three doors to liberation: emptiness, signlessness, and wishlessness), divided into three parts. The first part pairs the conditioned dharmas with the 'wishlessness door to liberation,' divided into two parts: first, establishing the cause; second, revealing the result. The second part pairs the unconditioned dharmas with the 'signlessness door to liberation,' divided into two parts: first, establishing the cause; second, revealing the result. The third part pairs the 'non-existing dharmas' with the 'emptiness door to liberation,' divided into two parts: first, establishing the cause; second, revealing the result. The fourth part is a summary.
The sixth part of the 'Eighteen Great Doors' (十八中大門) elucidates the 'practice of following the Dharma' (隨順學法), answering the sixth question, divided into four parts: first, a general question; second, a brief answer, divided into two parts: first, establishing what needs to be overcome; second, establishing what can overcome it. Third, explanation; fourth, summary. The explanation is divided into two parts: first, elucidating the ten types of practices that go against the Dharma, divided into three parts: first, a general question; second, a broad answer, divided into ten types, as described in the treatise. Third, summary. Second, elucidating the ten types of practices that accord with the Dharma, divided into two different perspectives. The first perspective elucidates the practices that accord with the Dharma based on ten aspects, divided into five parts: first, a general question; second, a brief answer; third, listing the names, divided into ten types, as described in the treatise. Fourth, elucidating the conclusion and exhortation; fifth, elucidating the 'perception of light' (光明想) and intention, divided into four parts: first, stating; second, listing the names; third, explaining; fourth, elucidating the intention. The second perspective elucidates the practices that accord with the Dharma based on ten dharmas such as 'past causes' (宿因), 'following the teachings' (隨順教), divided into four parts: first, a general statement; second, posing the question; third, listing the names, divided into ten types, as described in the treatise. Fourth, separate explanations, divided into ten parts: first, elucidating 'past causes,' divided into two parts: first, asking; second, answering, divided into two parts: first, based on maturation; second, based on accumulation, elucidating 'past causes.' Second, elucidating 'following the teachings,' divided into two parts: first, asking; second, answering, divided into two parts: first, based on non-inversion; second, based on gradual progression, elucidating 'following the teachings.' Third, elucidating 'appropriate effort' (如理加行), divided into two parts: first, asking; second, answering, divided into two parts: first, based on practice; second, based on right view, elucidating 'appropriate effort.' Fourth, elucidating 'unasked, earnest actions,' divided into two parts: first, asking; second, answering, divided into two parts: first, establishing the cause; second, revealing the result, divided into two parts: first, based on the result; second, based on the cause, establishing the aspect of the result. Fifth, elucidating 'intense desire' (猛利樂欲), divided into two parts: first, asking; second, answering, divided into two parts: first, stating; second, explaining. Sixth, elucidating 'holding the power of yoga' (持瑜伽力), divided into three parts: first, a general question; second, a brief answer; third, listing the names. Seventh, elucidating 'cessation of physical and mental coarseness,' divided into two parts: first, asking; second, answering, divided into four parts: first, based on the body.
立二粗重分二。一立所治。二立能治。二依心立二粗重分二。一立所治。二立能治。三依惛睡立二粗重分二。一立所治。二立能治。四依煩惱未斷立二粗重分二。一立所治。二立能治 八明數數觀察分二。一問。二答分二如論 九明無怯弱分二。一問。二答分二。一立所冶立分二。一立因。二顯果。二立能治 十明離增上慢分二。一問。二答分二。一總標。二釋離顛倒執分三如論 第四明總結及隨順義分二。一明結勸。二明隨順義。
十八中大門第七明瑜伽壞相答第七問分六。一總問。二略答。三徴問。四列名分四如論。五別釋。六總結 別釋分四 一明畢竟壞分五。一標。二釋。三徴。四答所以。五結 二明暫時壞分五。一標。二釋。三徴。四答所以分二。一立□。二明緣不具。五結 三明退失所德壞分二。一標。二釋分二。一立因。二顯果 四明邪行所作壞分三。一標。二別釋分三。一依不如正理修行明壞相分二。一立因。二顯果。二依多諸煩惱等明壞相分二。一立因分三。一依煩惱。二依聰慧。三依聽眾立因。二顯果。三依矯詐等明壞相分二。一立因。二顯果分三。一依名利。二依戀著。三依五瑜伽顯果分六。一明立瑜伽意。二明立宗。三明過失。四明覆藏過分三。一明正義。二徴。三答所以。五明立法
【現代漢語翻譯】 現代漢語譯本 立二粗重，分為兩部分：一是建立所要對治的，二是建立能對治的。 二、依據內心建立二粗重，分為兩部分：一是建立所要對治的，二是建立能對治的。 三、依據昏睡建立二粗重，分為兩部分：一是建立所要對治的，二是建立能對治的。 四、依據煩惱未斷建立二粗重，分為兩部分：一是建立所要對治的，二是建立能對治的。 八、闡明數數觀察，分為兩部分：一為提問，二為回答，回答部分如論中所述。 九、闡明無怯弱，分為兩部分：一為提問，二為回答。回答部分又分為兩部分：一是建立所要對治的，又分為兩部分：一是建立原因，二是顯示結果；二是建立能對治的。 十、闡明遠離增上慢，分為兩部分：一為提問，二為回答。回答部分又分為兩部分：一是總標，二是解釋遠離顛倒執，分為三部分，如論中所述。 第四部分，闡明總結以及隨順之義，分為兩部分：一是闡明總結勸勉，二是闡明隨順之義。 第十八中大門，第七闡明瑜伽壞相，回答第七個問題，分為六部分：一是總提問，二是簡略回答，三是征問，四是列舉名稱，分為四部分，如論中所述，五是分別解釋，六是總結。 分別解釋，分為四部分： 一、闡明畢竟壞，分為五部分：一是標示，二是解釋，三是征問，四是回答原因，五是總結。 二、闡明暫時壞，分為五部分：一是標示，二是解釋，三是征問，四是回答原因，分為兩部分：一是建立□（此處原文有缺損），二是闡明因緣不具足，五是總結。 三、闡明退失所得壞，分為兩部分：一是標示，二是解釋，解釋部分分為兩部分：一是建立原因，二是顯示結果。 四、闡明邪行所作壞，分為三部分：一是標示，二是分別解釋，分為三部分：一是依據不如正理修行闡明壞相，分為兩部分：一是建立原因，二是顯示結果；二是依據眾多煩惱等闡明壞相，分為兩部分：一是建立原因，分為三部分：一是依據煩惱，二是依據聰慧，三是依據聽眾建立原因，二是顯示結果；三是依據矯詐等闡明壞相，分為兩部分：一是建立原因，二是顯示結果，分為三部分：一是依據名利，二是依據戀著，三是依據五瑜伽顯示結果，分為六部分：一是闡明建立瑜伽的意義，二是闡明建立宗義，三是闡明過失，四是闡明覆藏過失，分為三部分：一是闡明正義，二是征問，三是回答原因，五是闡明立法。
【English Translation】 English version Establishing the Twofold Coarse Burdens, divided into two parts: first, establishing what is to be counteracted; second, establishing what is capable of counteracting. Second, based on the mind, establishing the Twofold Coarse Burdens, divided into two parts: first, establishing what is to be counteracted; second, establishing what is capable of counteracting. Third, based on drowsiness, establishing the Twofold Coarse Burdens, divided into two parts: first, establishing what is to be counteracted; second, establishing what is capable of counteracting. Fourth, based on unfettered afflictions, establishing the Twofold Coarse Burdens, divided into two parts: first, establishing what is to be counteracted; second, establishing what is capable of counteracting. Eighth, elucidating repeated observation, divided into two parts: one is the question, and the other is the answer, as stated in the treatise. Ninth, elucidating non-timidity, divided into two parts: one is the question, and the other is the answer. The answer is further divided into two parts: first, establishing what is to be counteracted, which is further divided into two parts: first, establishing the cause; second, revealing the result; second, establishing what is capable of counteracting. Tenth, elucidating detachment from conceit, divided into two parts: one is the question, and the other is the answer. The answer is further divided into two parts: first, a general statement; second, explaining detachment from inverted clinging, divided into three parts, as stated in the treatise. The fourth part elucidates the meaning of conclusion and accordance, divided into two parts: one elucidates the concluding exhortation, and the other elucidates the meaning of accordance. The eighteenth great gate, the seventh elucidates the signs of the destruction of Yoga, answering the seventh question, divided into six parts: first, a general question; second, a brief answer; third, an inquiry; fourth, a list of names, divided into four parts, as stated in the treatise; fifth, separate explanations; sixth, a conclusion. Separate explanations, divided into four parts: First, elucidating ultimate destruction, divided into five parts: first, indication; second, explanation; third, inquiry; fourth, answering the reason; fifth, conclusion. Second, elucidating temporary destruction, divided into five parts: first, indication; second, explanation; third, inquiry; fourth, answering the reason, divided into two parts: first, establishing □ (missing part in the original text); second, elucidating the lack of conditions; fifth, conclusion. Third, elucidating the destruction of losing what has been attained, divided into two parts: first, indication; second, explanation, which is divided into two parts: first, establishing the cause; second, revealing the result. Fourth, elucidating the destruction caused by wrong conduct, divided into three parts: first, indication; second, separate explanations, divided into three parts: first, based on practicing contrary to proper reasoning, elucidating the signs of destruction, divided into two parts: first, establishing the cause; second, revealing the result; second, based on numerous afflictions, etc., elucidating the signs of destruction, divided into two parts: first, establishing the cause, divided into three parts: first, based on afflictions; second, based on intelligence; third, based on the audience, establishing the cause; second, revealing the result; third, based on deceit, etc., elucidating the signs of destruction, divided into two parts: first, establishing the cause; second, revealing the result, divided into three parts: first, based on fame and gain; second, based on attachment; third, based on the five Yogas, revealing the result, divided into six parts: first, elucidating the meaning of establishing Yoga; second, elucidating the establishment of tenets; third, elucidating faults; fourth, elucidating concealing faults, divided into three parts: first, elucidating the correct meaning; second, inquiry; third, answering the reason; fifth, elucidating the establishment of laws.
過。六明隨順彼教失。三結 第六明總結勸。
十八中大門第八明瑜伽相答第八問分六。一總問。二略答。三徴問。四列名分四如論。五別釋。六總結 別釋分二。一明信等四法體相分五 第一明信體相分二。一總標。二別釋分二。一明行相名分二。一標。二釋分二如論。二明依處分二。一標。二釋分二如論 第二明欲體相分四。一總標。二徴問。三列名分四如論。四別釋分四。一明證得欲分二。一標。二釋。二明請問欲分二。一標。二釋。三明修集二道資糧欲分二。一標。二釋分二。一立。二顯因。四明隨順瑜伽欲分二。一標。二釋分二。一明處所。二明欲相 第三明精進體相分四。一總標。二徴問。三列名分四如論。四別釋分四。一明為聞精進分二。一標。二釋分二。一進處。二明進相。二明為思精進分二。一標。二釋分二。一明進處。二明進相。三明為修精進分二。一標。二釋分二。一明進處。二明進相。四明為障凈精進分二。一標。二釋分二。一明進處。二明進相 第四明方便體相分二。一標。二釋分四。一依增上戒立方便。二依念住明方便。三依正斷行等明方便。四依增上慧明方便 第五明總結 第二明信等四法次第分四。一明信生起次第。二明欲生起次第。三明精進生起次第。四明方便生起次第
【現代漢語翻譯】 現代漢語譯本：
過。第六，闡明隨順那些教義會造成的過失。三結：第六，闡明總結勸誡。
十八中大門第八，闡明瑜伽的體相，回答第八個問題，分為六部分：一、總的提問。二、簡略的回答。三、進一步提問。四、列出名稱，分為四部分，如論中所述。五、分別解釋。六、總結。分別解釋又分為兩部分：一、闡明信等四法的體相，分為五部分。第一，闡明信的體相，分為兩部分：一、總的標示。二、分別解釋，分為兩部分：一、闡明行相的名稱，分為兩部分：一、標示。二、解釋，分為兩部分，如論中所述。二、闡明所依之處，分為兩部分：一、標示。二、解釋，分為兩部分，如論中所述。第二，闡明欲的體相，分為四部分：一、總的標示。二、進一步提問。三、列出名稱，分為四部分，如論中所述。四、分別解釋，分為四部分：一、闡明證得的欲，分為兩部分：一、標示。二、解釋。二、闡明請問的欲，分為兩部分：一、標示。二、解釋。三、闡明修集二道資糧的欲，分為兩部分：一、標示。二、解釋，分為兩部分：一、建立。二、顯示原因。四、闡明隨順瑜伽的欲，分為兩部分：一、標示。二、解釋，分為兩部分：一、闡明處所。二、闡明欲的體相。第三，闡明精進的體相，分為四部分：一、總的標示。二、進一步提問。三、列出名稱，分為四部分，如論中所述。四、分別解釋，分為四部分：一、闡明為聽聞而精進，分為兩部分：一、標示。二、解釋，分為兩部分：一、精進的處所。二、闡明精進的體相。二、闡明為思考而精進，分為兩部分：一、標示。二、解釋，分為兩部分：一、闡明精進的處所。二、闡明精進的體相。三、闡明為修習而精進，分為兩部分：一、標示。二、解釋，分為兩部分：一、闡明精進的處所。二、闡明精進的體相。四、闡明為清凈障礙而精進，分為兩部分：一、標示。二、解釋，分為兩部分：一、闡明精進的處所。二、闡明精進的體相。第四，闡明方便的體相，分為兩部分：一、標示。二、解釋，分為四部分：一、依靠增上戒（Adhisila）建立方便。二、依靠念住（Smrti-upasthana）闡明方便。三、依靠正斷行等闡明方便。四、依靠增上慧（Adhiprajna）闡明方便。第五，闡明總結。第二，闡明信等四法的次第，分為四部分：一、闡明信生起的次第。二、闡明欲生起的次第。三、闡明精進生起的次第。四、闡明方便生起的次第。
【English Translation】 English version:
Passing. Sixth, clarifying the faults of following those teachings. Three conclusions: Sixth, clarifying the concluding exhortation.
The eighteenth major gate, the eighth clarifying the characteristics of Yoga, answering the eighth question, divided into six parts: 1. General question. 2. Brief answer. 3. Further inquiry. 4. Listing names, divided into four parts, as stated in the treatise. 5. Separate explanations. 6. Conclusion. The separate explanations are further divided into two parts: 1. Clarifying the characteristics of the four dharmas of faith, etc., divided into five parts. First, clarifying the characteristics of faith, divided into two parts: 1. General indication. 2. Separate explanations, divided into two parts: 1. Clarifying the names of the aspects of practice, divided into two parts: 1. Indication. 2. Explanation, divided into two parts, as stated in the treatise. 2. Clarifying the place of reliance, divided into two parts: 1. Indication. 2. Explanation, divided into two parts, as stated in the treatise. Second, clarifying the characteristics of desire, divided into four parts: 1. General indication. 2. Further inquiry. 3. Listing names, divided into four parts, as stated in the treatise. 4. Separate explanations, divided into four parts: 1. Clarifying the desire for attainment, divided into two parts: 1. Indication. 2. Explanation. 2. Clarifying the desire for questioning, divided into two parts: 1. Indication. 2. Explanation. 3. Clarifying the desire for accumulating the resources for the two paths, divided into two parts: 1. Indication. 2. Explanation, divided into two parts: 1. Establishing. 2. Revealing the cause. 4. Clarifying the desire to accord with Yoga, divided into two parts: 1. Indication. 2. Explanation, divided into two parts: 1. Clarifying the place. 2. Clarifying the characteristics of desire. Third, clarifying the characteristics of diligence, divided into four parts: 1. General indication. 2. Further inquiry. 3. Listing names, divided into four parts, as stated in the treatise. 4. Separate explanations, divided into four parts: 1. Clarifying diligence for hearing, divided into two parts: 1. Indication. 2. Explanation, divided into two parts: 1. Place of diligence. 2. Clarifying the characteristics of diligence. 2. Clarifying diligence for thinking, divided into two parts: 1. Indication. 2. Explanation, divided into two parts: 1. Clarifying the place of diligence. 2. Clarifying the characteristics of diligence. 3. Clarifying diligence for cultivation, divided into two parts: 1. Indication. 2. Explanation, divided into two parts: 1. Clarifying the place of diligence. 2. Clarifying the characteristics of diligence. 4. Clarifying diligence for purifying obstacles, divided into two parts: 1. Indication. 2. Explanation, divided into two parts: 1. Clarifying the place of diligence. 2. Clarifying the characteristics of diligence. Fourth, clarifying the characteristics of means, divided into two parts: 1. Indication. 2. Explanation, divided into four parts: 1. Establishing means based on higher morality (Adhisila). 2. Clarifying means based on mindfulness (Smrti-upasthana). 3. Clarifying means based on right effort, etc. 4. Clarifying means based on higher wisdom (Adhiprajna). Fifth, clarifying the conclusion. Second, clarifying the order of the four dharmas of faith, etc., divided into four parts: 1. Clarifying the order of the arising of faith. 2. Clarifying the order of the arising of desire. 3. Clarifying the order of the arising of diligence. 4. Clarifying the order of the arising of means.
第六總結。
十八中大門第九明作意相答第九問分三。
第一明作意相有二異門 初門依加行道煩惱斷道究竟道明作意相分五。一總問。二略答。三徴門。四別名分四如論。五別釋分四 一依了相作意明力勵作意分三。一問。二答分二。一明作意處所分二。一依止。二依觀明處。二明作意相。三結 二明有間作意分三。一問。二答分二。一明運轉義。二明有間義。三結 三明無間作意分三。一問。二答。三結 四無功用作意分三。一問。二答。三結 第二異門依加行道煩惱斷道樂斷煩惱歡喜道明作意相分三。一總標。二列名分四如論。三別釋分四 一明隨順作意分二。一問。二答 二明對治作意分二。一問。二答 三明順清凈作意分二。一問。二答分二。一立所治。二立能治 四明順觀察作意分二。一問二答分二。一立因。二顯果。
第二明作意思惟相差別相分五。一總問。二略答。三徴問。四列名。五別釋分四 一明所緣相分二。一標。二釋 二明因緣相分二。一標。二釋分七。一依定資糧。二依正教。三依樂欲。四依厭法。五依遍知。六依惱觸。七依止觀明因緣相分二。一明觀根本相。二明止根本相 三明應遠離相分三。一總標。二列名。三別釋分四。一明沈相分二。一標。二釋分二如論。二
【現代漢語翻譯】 第六總結。
十八中大門第九明作意相答第九問分三。
第一明作意相有二異門 初門依加行道（Adhimukti-caryābhūmi）煩惱斷道（Klesa-prahāna-mārga）究竟道（Nisthā-gamana-mārga）明作意相分五。一總問。二略答。三徴門。四別名分四如論。五別釋分四 一依了相作意明力勵作意分三。一問。二答分二。一明作意處所分二。一依止。二依觀明處。二明作意相。三結 二明有間作意分三。一問。二答分二。一明運轉義。二明有間義。三結 三明無間作意分三。一問。二答。三結 四無功用作意分三。一問。二答。三結 第二異門依加行道煩惱斷道樂斷煩惱歡喜道明作意相分三。一總標。二列名分四如論。三別釋分四 一明隨順作意分二。一問。二答 二明對治作意分二。一問。二答 三明順清凈作意分二。一問。二答分二。一立所治。二立能治 四明順觀察作意分二。一問二答分二。一立因。二顯果。
第二明作意思惟相差別相分五。一總問。二略答。三徴問。四列名。五別釋分四 一明所緣相分二。一標。二釋 二明因緣相分二。一標。二釋分七。一依定資糧。二依正教。三依樂欲。四依厭法。五依遍知。六依惱觸。七依止觀明因緣相分二。一明觀根本相。二明止根本相 三明應遠離相分三。一總標。二列名。三別釋分四。一明沈相分二。一標。二釋分二如論。二
【English Translation】 Sixth Summary.
The eighteenth major gate, the ninth explaining the characteristics of attention, answers the ninth question in three parts.
First, explaining the characteristics of attention has two different aspects. The first aspect, based on the path of application (Adhimukti-caryābhūmi), the path of abandoning afflictions (Klesa-prahāna-mārga), and the path of ultimate attainment (Nisthā-gamana-mārga), explains the characteristics of attention in five parts: 1. General question. 2. Brief answer. 3. Raising questions. 4. Listing names in four parts as in the treatise. 5. Detailed explanation in four parts: 1. Based on the attention of understanding characteristics, explaining forceful attention in three parts: 1. Question. 2. Answer in two parts: 1. Explaining the location of attention in two parts: 1. Reliance. 2. Explaining the location based on observation. 2. Explaining the characteristics of attention. 3. Conclusion. 2. Explaining intermittent attention in three parts: 1. Question. 2. Answer in two parts: 1. Explaining the meaning of operation. 2. Explaining the meaning of intermittence. 3. Conclusion. 3. Explaining uninterrupted attention in three parts: 1. Question. 2. Answer. 3. Conclusion. 4. Explaining effortless attention in three parts: 1. Question. 2. Answer. 3. Conclusion. The second different aspect, based on the path of application, the path of abandoning afflictions, the joy of abandoning afflictions, and the path of joy, explains the characteristics of attention in three parts: 1. General statement. 2. Listing names in four parts as in the treatise. 3. Detailed explanation in four parts: 1. Explaining conforming attention in two parts: 1. Question. 2. Answer. 2. Explaining counteracting attention in two parts: 1. Question. 2. Answer. 3. Explaining attention conforming to purity in two parts: 1. Question. 2. Answer in two parts: 1. Establishing what is to be treated. 2. Establishing what can treat. 4. Explaining attention conforming to observation in two parts: 1. Question. 2. Answer in two parts: 1. Establishing the cause. 2. Revealing the result.
Second, explaining the differences in the characteristics of attention and contemplation in five parts: 1. General question. 2. Brief answer. 3. Raising questions. 4. Listing names. 5. Detailed explanation in four parts: 1. Explaining the characteristics of the object in two parts: 1. Statement. 2. Explanation. 2. Explaining the characteristics of causes and conditions in two parts: 1. Statement. 2. Explanation in seven parts: 1. Relying on the resources of concentration. 2. Relying on correct teachings. 3. Relying on desire. 4. Relying on aversion to the law. 5. Relying on comprehensive knowledge. 6. Relying on afflictive contact. 7. Relying on cessation and contemplation to explain the characteristics of causes and conditions in two parts: 1. Explaining the fundamental characteristics of contemplation. 2. Explaining the fundamental characteristics of cessation. 3. Explaining the characteristics that should be avoided in three parts: 1. General statement. 2. Listing names. 3. Detailed explanation in four parts: 1. Explaining the characteristics of sinking in two parts: 1. Statement. 2. Explanation in two parts as in the treatise. 2.
明棹相分二。一標。二釋分二如論。三明著相分二。一標。二釋分二如論。四明亂相分二。一標。二釋分二如論 四明應修習相分三。一標。二釋。三指文。
第三明作意勝解相差別相分五。一總問。二略答。三徴問。四列名分九如論。五別釋分九 一明光凈勝解分二。一標。二釋分二一立因。二顯果 二明無光凈勝解分二。一標。二釋分二。一立因。二顯果 三明遲鈍勝解分二。一標。二釋分二。一立因。二顯果 四明捷利勝解分二。一標。二釋分二。一立因。二顯果 五明狹小勝解分三。一標。二釋。三結 六明廣大勝解分三。一標。二釋。三結 七明無量勝解分三。一標。二釋。三結 八明清凈勝解分二。一標。二釋分三。一依加行道二依修習道。三依究竟道明清凈勝解相 九明不清凈勝解分二。一標。二釋分三。一依加行道。二依修習道。三依究竟道明不清凈勝解相。
十八中大門第十明瑜伽所作答第十問分六。一總問。二略答。三徴問。四列名分四如論。五別釋分二 一合明所依滅及所依轉分三。一總標。二別釋分二。一立因。二顯果分二。一明所依滅果。二明所依縛果。三總結 二合明遍知所緣及愛樂所緣分二。一總標。二別釋分二。一與所依滅及所依轉作因故明遍知所緣及愛樂所緣相分二
【現代漢語翻譯】 現代漢語譯本 明棹相分二：一、標；二、釋。分二如論。 三、明著相分二：一、標；二、釋。分二如論。 四、明亂相分二：一、標；二、釋。分二如論。 四、明應修習相分三：一、標；二、釋；三、指文。
第三、明作意勝解相差別相分五：一、總問；二、略答；三、征問；四、列名分九如論；五、別釋分九： 一、明光凈勝解分二：一、標；二、釋。分二：一、立因；二、顯果。 二、明無光凈勝解分二：一、標；二、釋。分二：一、立因；二、顯果。 三、明遲鈍勝解分二：一、標；二、釋。分二：一、立因；二、顯果。 四、明捷利勝解分二：一、標；二、釋。分二：一、立因；二、顯果。 五、明狹小勝解分三：一、標；二、釋；三、結。 六、明廣大勝解分三：一、標；二、釋；三、結。 七、明無量勝解分三：一、標；二、釋；三、結。 八、明清凈勝解分二：一、標；二、釋。分三：一、依加行道；二、依修習道；三、依究竟道，明清凈勝解相。 九、明不清凈勝解分二：一、標；二、釋。分三：一、依加行道；二、依修習道；三、依究竟道，明不清凈勝解相。
十八中大門第十、明瑜伽所作答第十問分六：一、總問；二、略答；三、征問；四、列名分四如論；五、別釋分二： 一、合明所依滅及所依轉分三：一、總標；二、別釋。分二：一、立因；二、顯果。分二：一、明所依滅果；二、明所依縛果；三、總結。 二、合明遍知所緣及愛樂所緣分二：一、總標；二、別釋。分二：一、與所依滅及所依轉作因故，明遍知所緣及愛樂所緣相。分二
【English Translation】 English version Distinguishing Aspects of the Oar (Ming Zhao Xiang) are divided into two: 1. Identification; 2. Explanation. Divided into two as per the treatise. 3. Clarifying Attachment Aspects (Ming Zhu Xiang) are divided into two: 1. Identification; 2. Explanation. Divided into two as per the treatise. 4. Clarifying Confused Aspects (Ming Luan Xiang) are divided into two: 1. Identification; 2. Explanation. Divided into two as per the treatise. 4. Clarifying Aspects to be Cultivated (Ming Ying Xiu Xi Xiang) are divided into three: 1. Identification; 2. Explanation; 3. Reference to the text.
Third, Clarifying the Differences Between Aspects of Mental Effort and Ascertainment (Ming Zuo Yi Sheng Jie Xiang Cha Bie Xiang) are divided into five: 1. General Question; 2. Brief Answer; 3. Detailed Inquiry; 4. Listing of Names, divided into nine as per the treatise; 5. Separate Explanations, divided into nine: 1. Clarifying the Ascertainment of Luminous Purity (Ming Guang Jing Sheng Jie) is divided into two: 1. Identification; 2. Explanation. Divided into two: 1. Establishing the Cause; 2. Revealing the Result. 2. Clarifying the Ascertainment of Non-Luminous Purity (Ming Wu Guang Jing Sheng Jie) is divided into two: 1. Identification; 2. Explanation. Divided into two: 1. Establishing the Cause; 2. Revealing the Result. 3. Clarifying the Ascertainment of Slowness (Ming Chi Dun Sheng Jie) is divided into two: 1. Identification; 2. Explanation. Divided into two: 1. Establishing the Cause; 2. Revealing the Result. 4. Clarifying the Ascertainment of Quickness (Ming Jie Li Sheng Jie) is divided into two: 1. Identification; 2. Explanation. Divided into two: 1. Establishing the Cause; 2. Revealing the Result. 5. Clarifying the Ascertainment of Narrowness (Ming Xia Xiao Sheng Jie) is divided into three: 1. Identification; 2. Explanation; 3. Conclusion. 6. Clarifying the Ascertainment of Vastness (Ming Guang Da Sheng Jie) is divided into three: 1. Identification; 2. Explanation; 3. Conclusion. 7. Clarifying the Ascertainment of Limitlessness (Ming Wu Liang Sheng Jie) is divided into three: 1. Identification; 2. Explanation; 3. Conclusion. 8. Clarifying the Ascertainment of Purity (Ming Qing Jing Sheng Jie) is divided into two: 1. Identification; 2. Explanation. Divided into three: 1. Based on the Path of Application (Jia Xing Dao); 2. Based on the Path of Cultivation (Xiu Xi Dao); 3. Based on the Path of Ultimate Attainment (Jiu Jing Dao), clarifying the aspect of pure ascertainment. 9. Clarifying the Ascertainment of Impurity (Ming Bu Qing Jing Sheng Jie) is divided into two: 1. Identification; 2. Explanation. Divided into three: 1. Based on the Path of Application (Jia Xing Dao); 2. Based on the Path of Cultivation (Xiu Xi Dao); 3. Based on the Path of Ultimate Attainment (Jiu Jing Dao), clarifying the aspect of impure ascertainment.
Eighteenth, Great Chapter in the Middle, Tenth, Clarifying the Tenth Question on What is Done in Yoga (Ming Yu Jia Suo Zuo Da Di Shi Wen) is divided into six: 1. General Question; 2. Brief Answer; 3. Detailed Inquiry; 4. Listing of Names, divided into four as per the treatise; 5. Separate Explanations, divided into two: 1. Combining the Clarification of the Cessation of the Basis (Suo Yi Mie) and the Transformation of the Basis (Suo Yi Zhuan) is divided into three: 1. General Identification; 2. Separate Explanations. Divided into two: 1. Establishing the Cause; 2. Revealing the Result. Divided into two: 1. Clarifying the Result of the Cessation of the Basis; 2. Clarifying the Result of the Bondage of the Basis; 3. Conclusion. 2. Combining the Clarification of the Object of Universal Knowledge (Bian Zhi Suo Yuan) and the Object of Loving Desire (Ai Le Suo Yuan) is divided into two: 1. General Identification; 2. Separate Explanations. Divided into two: 1. Because it serves as the cause for the Cessation of the Basis and the Transformation of the Basis, clarifying the aspects of the Object of Universal Knowledge and the Object of Loving Desire. Divided into two.
。一立因。二顯果。二所依清凈與遍知所緣等為因故明遍知所緣等二法得善清凈所作成辨分三。一立因。二顯果。三明轉時 六總結。
十八中大門第十一明修瑜伽師有幾種人之相答第十一問分五。一總問。二略答。三徴問。四列名分三如論。五別釋分二異門 初門依五位立人數分三 一明初修業人分四。一總問。二略答。三列名。四別釋分二。一明作意初修人分二。一問。二答分二。一立因。二顯果分三。一依加行道。二依修道。三依究竟道明無果相。二明凈煩惱初修人分三。一問。二答分二。一立因。二顯果。三總結 二明已習行人分二。一問。二答分二。一明除相。二明余相 三明度作意人分三。一問。二答分二。一立因。二顯果。三結 第二異門依三位立人數分三。一依資糧位明初業人分二。一立因。二顯未證果。二依加行位明已習行人分二。一立因。二顯果。三依見道位明已度作意人分三。一立因。二顯果。三結。
十八中大門第十二明瑜伽修相答第十二問分四。一總問。二略答。三列名分二如論。四別釋分二。一明世出世法光明想修。二明菩提分修。
初文分三。一總問。二廣答。三總結 廣答分二。一依世間道法光明明修想。二依出世道法光明明修想分二 一依斷界等明修想分二。
【現代漢語翻譯】 現代漢語譯本：
一、確立原因。二、彰顯結果。二、所依清凈與遍知所緣等作為原因，闡明遍知所緣等二法能夠得到良好清凈，這是所作成辨分的第三部分。一、確立原因。二、彰顯結果。三、闡明轉變的時機。六、總結。
十八中大門第十一，闡明修瑜伽師有幾種人的相狀，回答第十一問，分為五部分。一、總的提問。二、簡略的回答。三、進一步提問。四、列出名稱，分為三部分，如論中所述。五、分別解釋，分為兩種不同的角度。
第一個角度，依據五種階段確立人數，分為三部分。一、闡明初修業的人，分為四部分。一、總的提問。二、簡略的回答。三、列出名稱。四、分別解釋，分為兩部分。一、闡明作意初修的人，分為兩部分。一、提問。二、回答，分為兩部分。一、確立原因。二、彰顯結果，分為三部分。一、依據加行道。二、依據修道。三、依據究竟道，闡明沒有結果的相狀。二、闡明清凈煩惱初修的人，分為三部分。一、提問。二、回答，分為兩部分。一、確立原因。二、彰顯結果。三、總結。二、闡明已習行的人，分為兩部分。一、提問。二、回答，分為兩部分。一、闡明去除表相。二、闡明其餘表相。三、闡明度過作意的人，分為三部分。一、提問。二、回答，分為兩部分。一、確立原因。二、彰顯結果。三、總結。第二個不同的角度，依據三種階段確立人數，分為三部分。一、依據資糧位，闡明初業的人，分為兩部分。一、確立原因。二、彰顯尚未證得的果。二、依據加行位，闡明已習行的人，分為兩部分。一、確立原因。二、彰顯結果。三、依據見道位，闡明已度過作意的人，分為三部分。一、確立原因。二、彰顯結果。三、總結。
十八中大門第十二，闡明瑜伽修行的相狀，回答第十二問，分為四部分。一、總的提問。二、簡略的回答。三、列出名稱，分為兩部分，如論中所述。四、分別解釋，分為兩部分。一、闡明世間和出世間法光明想的修行。二、闡明菩提分（bodhi-aṅga）的修行。
第一部分，分為三部分。一、總的提問。二、廣泛的回答。三、總結。廣泛的回答，分為兩部分。一、依據世間道法光明，闡明修行的想法。二、依據出世間道法光明，闡明修行的想法，分為兩部分。一、依據斷界等，闡明修行的想法，分為兩部分。
【English Translation】 English version:
First, establishing the cause. Second, revealing the result. Second, the purity of the basis and the objects of perfect knowledge, etc., are the causes for clarifying that the two dharmas, such as the objects of perfect knowledge, can attain good purity. This is the third part of the 'Discrimination of What is to be Accomplished' (所作成辨分). First, establishing the cause. Second, revealing the result. Third, clarifying the time of transformation. Sixth, conclusion.
The Eleventh of the Eighteen Great Sections, explaining the characteristics of the different types of practitioners of Yoga (瑜伽), answering the Eleventh Question, divided into five parts. First, a general question. Second, a brief answer. Third, further questioning. Fourth, listing the names, divided into three parts, as stated in the treatise. Fifth, separate explanations, divided into two different perspectives.
The first perspective, establishing the number of people based on the five stages, divided into three parts. First, explaining the person who is initially practicing, divided into four parts. First, a general question. Second, a brief answer. Third, listing the names. Fourth, separate explanations, divided into two parts. First, explaining the person who is initially practicing with attention (作意), divided into two parts. First, a question. Second, an answer, divided into two parts. First, establishing the cause. Second, revealing the result, divided into three parts. First, based on the path of application (加行道). Second, based on the path of cultivation (修道). Third, based on the path of ultimate attainment (究竟道), clarifying the aspect of no result. Second, explaining the person who is initially practicing to purify afflictions (煩惱), divided into three parts. First, a question. Second, an answer, divided into two parts. First, establishing the cause. Second, revealing the result. Third, conclusion. Second, explaining the person who is already practicing, divided into two parts. First, a question. Second, an answer, divided into two parts. First, explaining the removal of appearances. Second, explaining the remaining appearances. Third, explaining the person who has transcended attention, divided into three parts. First, a question. Second, an answer, divided into two parts. First, establishing the cause. Second, revealing the result. Third, conclusion. The second different perspective, establishing the number of people based on the three stages, divided into three parts. First, based on the stage of accumulation (資糧位), explaining the person who is initially practicing, divided into two parts. First, establishing the cause. Second, revealing the result that has not yet been attained. Second, based on the stage of application, explaining the person who is already practicing, divided into two parts. First, establishing the cause. Second, revealing the result. Third, based on the stage of seeing (見道位), explaining the person who has transcended attention, divided into three parts. First, establishing the cause. Second, revealing the result. Third, conclusion.
The Twelfth of the Eighteen Great Sections, explaining the characteristics of Yoga practice, answering the Twelfth Question, divided into four parts. First, a general question. Second, a brief answer. Third, listing the names, divided into two parts, as stated in the treatise. Fourth, separate explanations, divided into two parts. First, explaining the practice of the thought of light in mundane and supramundane dharmas. Second, explaining the practice of the limbs of enlightenment (bodhi-aṅga).
The first part, divided into three parts. First, a general question. Second, a broad answer. Third, conclusion. The broad answer, divided into two parts. First, based on the light of mundane dharma, explaining the thought of practice. Second, based on the light of supramundane dharma, explaining the thought of practice, divided into two parts. First, based on the realm of cessation (斷界), etc., explaining the thought of practice, divided into two parts.
一立所緣境分三如論。二明修相分三如論 二依止觀明修想分二。一略釋分二。一依止明略修上下想。二依觀明略修前後想。二廣解分二。一依止品明修想分三。一標。二釋。三指文。二依觀品名修想分二。一標。二釋分四。一明正義分二。一總。二別。二立喻分三如論。三明意趣。四釋經句分三 一明住觀坐喻意分四。一標。二釋。三徴。四答所以分二。一明立義。二明坐義 二明坐觀于臥意分四。一標。二釋。三徴。四答所以分二。一明坐義。二明臥義 三明在後行觀前行喻意分四。一標。二釋。三徴。四答所以分二。一明前行義。二明後行義 第三總結。
第二明菩提分修分六。一總問。二略答。三徴問。四答列名分七如論。五解釋。六總結 解釋分二 一略釋分七。一明四念住分二。一標。二釋分四如論。二明四正斷分二。一標。二釋分四如論。三明四神足分二。一標。二釋分四如論。四明五根。分二。一標。二釋分五如論。五明五力分二。一標。二釋分五如論。六明七覺支分二。一標。二釋分七如論。七明八支聖道分二。一標。二釋分八如論 第二廣解分七。一明四念住。二明四正斷。三明四神足。四明五根。五明五力。六明七覺支。七明八支聖道 初文分五。一明四念住體差別義。二廣釋受等三法
【現代漢語翻譯】 現代漢語譯本 一、建立所緣境，分三部分，如論中所述。 二、闡明修習的相狀，分三部分，如論中所述。 二、依據止觀闡明修習的觀想，分兩部分。 一、簡略解釋，分兩部分。 一、依據止，闡明簡略地修習上下觀想。 二、依據觀，闡明簡略地修習前後觀想。 二、詳細解釋，分兩部分。 一、依據止品，闡明修習觀想，分三部分。 一、標示。 二、解釋。 三、指明經文。 二、依據觀品，闡明修習觀想，分兩部分。 一、標示。 二、解釋，分四部分。 一、闡明正義，分兩部分。 一、總說。 二、別說。 二、設立比喻，分三部分，如論中所述。 三、闡明意趣。 四、解釋經句，分三部分。 一、闡明安住于觀的坐姿的比喻的意義，分四部分。 一、標示。 二、解釋。 三、提問。 四、回答，說明原因，分兩部分。 一、闡明立義。 二、闡明坐義。 二、闡明坐觀相對於臥姿的意義，分四部分。 一、標示。 二、解釋。 三、提問。 四、回答，說明原因，分兩部分。 一、闡明坐義。 二、闡明臥義。 三、闡明在後行觀相對於前行的比喻的意義，分四部分。 一、標示。 二、解釋。 三、提問。 四、回答，說明原因，分兩部分。 一、闡明前行義。 二、闡明後行義。 第三、總結。 第二、闡明菩提分（bodhi-pakkhiya-dhammā）的修習，分六部分。 一、總問。 二、簡略回答。 三、提問。 四、回答並列出名稱，分七部分，如論中所述。 五、解釋。 六、總結。 解釋，分兩部分。 一、簡略解釋，分七部分。 一、闡明四念住（cattāro satipaṭṭhānā），分兩部分。 一、標示。 二、解釋，分四部分，如論中所述。 二、闡明四正斷（cattāro sammappadhānā），分兩部分。 一、標示。 二、解釋，分四部分，如論中所述。 三、闡明四神足（cattāro iddhipādā），分兩部分。 一、標示。 二、解釋，分四部分，如論中所述。 四、闡明五根（pañcaindriyāṇi），分兩部分。 一、標示。 二、解釋，分五部分，如論中所述。 五、闡明五力（pañca balāni），分兩部分。 一、標示。 二、解釋，分五部分，如論中所述。 六、闡明七覺支（satta bojjhaṅgā），分兩部分。 一、標示。 二、解釋，分七部分，如論中所述。 七、闡明八支聖道（ariya aṭṭhaṅgika magga），分兩部分。 一、標示。 二、解釋，分八部分，如論中所述。 第二、詳細解釋，分七部分。 一、闡明四念住。 二、闡明四正斷。 三、闡明四神足。 四、闡明五根。 五、闡明五力。 六、闡明七覺支。 七、闡明八支聖道。 初文，分五部分。 一、闡明四念住的體性差別義。 二、廣泛解釋受等三種法。
【English Translation】 English version Firstly, establishing the object of focus, divided into three parts, as discussed in the treatise. Secondly, clarifying the characteristics of practice, divided into three parts, as discussed in the treatise. Secondly, based on cessation and contemplation, clarifying the contemplation of practice, divided into two parts. Firstly, brief explanation, divided into two parts. Firstly, based on cessation, clarifying the brief practice of contemplating above and below. Secondly, based on contemplation, clarifying the brief practice of contemplating before and after. Secondly, detailed explanation, divided into two parts. Firstly, based on the cessation section, clarifying the contemplation of practice, divided into three parts. Firstly, indication. Secondly, explanation. Thirdly, pointing out the text. Secondly, based on the contemplation section, clarifying the contemplation of practice, divided into two parts. Firstly, indication. Secondly, explanation, divided into four parts. Firstly, clarifying the correct meaning, divided into two parts. Firstly, general. Secondly, specific. Secondly, establishing metaphors, divided into three parts, as discussed in the treatise. Thirdly, clarifying the intention. Fourthly, explaining the sutra verses, divided into three parts. Firstly, clarifying the meaning of the metaphor of sitting in contemplation, divided into four parts. Firstly, indication. Secondly, explanation. Thirdly, question. Fourthly, answer, explaining the reason, divided into two parts. Firstly, clarifying the meaning of standing. Secondly, clarifying the meaning of sitting. Secondly, clarifying the meaning of sitting contemplation relative to lying down, divided into four parts. Firstly, indication. Secondly, explanation. Thirdly, question. Fourthly, answer, explaining the reason, divided into two parts. Firstly, clarifying the meaning of sitting. Secondly, clarifying the meaning of lying down. Thirdly, clarifying the meaning of subsequent practice of contemplation relative to prior practice, divided into four parts. Firstly, indication. Secondly, explanation. Thirdly, question. Fourthly, answer, explaining the reason, divided into two parts. Firstly, clarifying the meaning of prior practice. Secondly, clarifying the meaning of subsequent practice. Thirdly, conclusion. Secondly, clarifying the practice of the Bodhipakkhiya-dhammā (factors conducive to enlightenment), divided into six parts. Firstly, general question. Secondly, brief answer. Thirdly, question. Fourthly, answer and list the names, divided into seven parts, as discussed in the treatise. Fifthly, explanation. Sixthly, conclusion. Explanation, divided into two parts. Firstly, brief explanation, divided into seven parts. Firstly, clarifying the Four Foundations of Mindfulness (cattāro satipaṭṭhānā), divided into two parts. Firstly, indication. Secondly, explanation, divided into four parts, as discussed in the treatise. Secondly, clarifying the Four Right Exertions (cattāro sammappadhānā), divided into two parts. Firstly, indication. Secondly, explanation, divided into four parts, as discussed in the treatise. Thirdly, clarifying the Four Bases of Power (cattāro iddhipādā), divided into two parts. Firstly, indication. Secondly, explanation, divided into four parts, as discussed in the treatise. Fourthly, clarifying the Five Faculties (pañcaindriyāṇi), divided into two parts. Firstly, indication. Secondly, explanation, divided into five parts, as discussed in the treatise. Fifthly, clarifying the Five Powers (pañca balāni), divided into two parts. Firstly, indication. Secondly, explanation, divided into five parts, as discussed in the treatise. Sixthly, clarifying the Seven Factors of Enlightenment (satta bojjhaṅgā), divided into two parts. Firstly, indication. Secondly, explanation, divided into seven parts, as discussed in the treatise. Seventhly, clarifying the Eightfold Noble Path (ariya aṭṭhaṅgika magga), divided into two parts. Firstly, indication. Secondly, explanation, divided into eight parts, as discussed in the treatise. Secondly, detailed explanation, divided into seven parts. Firstly, clarifying the Four Foundations of Mindfulness. Secondly, clarifying the Four Right Exertions. Thirdly, clarifying the Four Bases of Power. Fourthly, clarifying the Five Faculties. Fifthly, clarifying the Five Powers. Sixthly, clarifying the Seven Factors of Enlightenment. Seventhly, clarifying the Eightfold Noble Path. The initial text, divided into five parts. Firstly, clarifying the meaning of the difference in nature of the Four Foundations of Mindfulness. Secondly, extensively explaining the three dharmas such as feeling.
。三引經明念住修相。四明對治相。五明念住義。
初文分四 第一明身念住分二。一總問分四。一問身相。二問住修身觀。三問念體。四問念住相。二廣略答分四 一答身相分三。一標。二釋分十四。一依相續差別立二身。二依遍不遍差別立二。三依心執受不執受立二。四依任不任立二。五依色差別立二。六依爛不爛立二。七依趣差別立五。八依住不住差別立二。九依內外差別立二。十依相續住不住立二。十一依根立三。十二依品立三。十三依好惡立三。十四依分位立三。三結 二答住修身觀分二。一標。二釋分三。一立所觀法。二立能觀。三明業用分三如論 三答念體分二。一立念境。二立念體 四答念住相有二異門。初門依三慧明念住相分二。一釋正義分二。一明念處。二明念義。二結。第二異門依守念等三法明念住相分三。一標。二釋分三。一明護念分二。一標。二釋。二明於境無染分二。一標。二釋。三明安住所緣分二。一標。二釋分四如論。三結 第二明受體差別分三。一問。二答分二。一明自性。二明處差別分六。一依身。二依心。三依有愛味。四依無愛味。五依耽嗜。六依出離門處差別。三結 第三明心相差別分三。一問。二答分二十如論。三結 第四明法相差別分三。一問。二答分二十如論
【現代漢語翻譯】 三、引經說明念住的修習方法。 四、說明對治之相。 五、說明念住的意義。
初文分為四個部分：第一部分說明身念住，又分為兩部分。第一部分總問，分為四個方面：一、詢問身的相狀；二、詢問如何安住修習身觀；三、詢問唸的本體；四、詢問念住的相狀。第二部分廣略回答，分為四個方面：一、回答身的相狀，分為三個小部分：一、標示；二、解釋，又分為十四個方面：一、依據相續的差別，建立兩種身；二、依據遍與不遍的差別，建立兩種身；三、依據心是否執受的差別，建立兩種身；四、依據是否堪任的差別，建立兩種身；五、依據色的差別，建立兩種身；六、依據是否腐爛的差別，建立兩種身；七、依據趣的差別，建立五種身；八、依據住與不住的差別，建立兩種身；九、依據內外的差別，建立兩種身；十、依據相續住與不住的差別，建立兩種身；十一、依據根，建立三種身；十二、依據品，建立三種身；十三、依據好與惡，建立三種身；十四、依據分位，建立三種身；三、總結。二、回答如何安住修習身觀，分為兩部分：一、標示；二、解釋，分為三個方面：一、建立所觀的法；二、建立能觀；三、說明業用，這三個方面如論中所述。三、回答唸的本體，分為兩部分：一、建立唸的境界；二、建立唸的本體。四、回答念住的相狀，有兩種不同的方式。第一種方式依據三慧說明念住的相狀，分為兩部分：一、解釋正義，分為兩個方面：一、說明念處；二、說明唸的意義。二、總結。第二種方式依據守念等三種法說明念住的相狀，分為三個部分：一、標示；二、解釋，分為三個方面：一、說明護念，分為兩部分：一、標示；二、解釋。二、說明對於境界沒有染著，分為兩部分：一、標示；二、解釋。三、說明安住所緣，分為兩部分：一、標示；二、解釋，分為四個方面，如論中所述。三、總結。第二部分說明受的本體差別，分為三個部分：一、提問；二、回答，分為兩部分：一、說明自性；二、說明處的差別，分為六個方面：一、依據身；二、依據心；三、依據有愛味；四、依據無愛味；五、依據耽嗜；六、依據出離門處的差別。三、總結。第三部分說明心的相狀差別，分為三個部分：一、提問；二、回答，分為二十個方面，如論中所述。三、總結。第四部分說明法的相狀差別，分為三個部分：一、提問；二、回答，分為二十個方面，如論中所述。
【English Translation】 Three, explaining the practice aspects of mindfulness (Nian Zhu) by quoting scriptures. Four, explaining the aspects of antidotes. Five, explaining the meaning of mindfulness.
The initial text is divided into four parts: The first part explains mindfulness of the body (Shen Nian Zhu), which is further divided into two parts. The first part is a general inquiry, divided into four aspects: 1. Inquiring about the characteristics of the body (Shen Xiang); 2. Inquiring about how to abide in and cultivate contemplation of the body (Zhu Xiu Shen Guan); 3. Inquiring about the essence of mindfulness (Nian Ti); 4. Inquiring about the characteristics of mindfulness (Nian Zhu Xiang). The second part is a detailed and concise answer, divided into four aspects: 1. Answering the characteristics of the body, divided into three sub-parts: 1. Indication; 2. Explanation, further divided into fourteen aspects: 1. Establishing two types of bodies based on the difference of continuity (Xiang Xu); 2. Establishing two types based on the difference of pervasiveness (Bian) and non-pervasiveness; 3. Establishing two types based on the difference of whether the mind grasps (Zhi Shou) or does not grasp; 4. Establishing two types based on the difference of whether it is capable (Ren) or not capable; 5. Establishing two types based on the difference of form (Se); 6. Establishing two types based on the difference of whether it decays (Lan) or does not decay; 7. Establishing five types based on the difference of realms (Qu); 8. Establishing two types based on the difference of abiding (Zhu) or not abiding; 9. Establishing two types based on the difference of internal (Nei) and external (Wai); 10. Establishing two types based on the difference of continuous abiding and non-abiding; 11. Establishing three types based on the faculties (Gen); 12. Establishing three types based on the categories (Pin); 13. Establishing three types based on good (Hao) and bad (E); 14. Establishing three types based on the stages (Fen Wei); 3. Conclusion. 2. Answering how to abide in and cultivate contemplation of the body, divided into two parts: 1. Indication; 2. Explanation, divided into three aspects: 1. Establishing the object of contemplation (Suo Guan Fa); 2. Establishing the contemplator (Neng Guan); 3. Explaining the function (Ye Yong), these three aspects are as described in the treatise (Lun). 3. Answering the essence of mindfulness, divided into two parts: 1. Establishing the realm of mindfulness (Nian Jing); 2. Establishing the essence of mindfulness. 4. Answering the characteristics of mindfulness, there are two different approaches. The first approach explains the characteristics of mindfulness based on the three wisdoms (San Hui), divided into two parts: 1. Explaining the correct meaning, divided into two aspects: 1. Explaining the place of mindfulness (Nian Chu); 2. Explaining the meaning of mindfulness. 2. Conclusion. The second approach explains the characteristics of mindfulness based on the three dharmas of guarding mindfulness (Shou Nian) etc., divided into three parts: 1. Indication; 2. Explanation, divided into three aspects: 1. Explaining guarding mindfulness, divided into two parts: 1. Indication; 2. Explanation. 2. Explaining non-attachment to the realm, divided into two parts: 1. Indication; 2. Explanation. 3. Explaining abiding in the object of focus (Suo Yuan), divided into two parts: 1. Indication; 2. Explanation, divided into four aspects, as described in the treatise. 3. Conclusion. The second part explains the differences in the essence of feeling (Shou), divided into three parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining the nature (Zi Xing); 2. Explaining the differences in place (Chu), divided into six aspects: 1. Based on the body; 2. Based on the mind; 3. Based on having the taste of love (Ai Wei); 4. Based on not having the taste of love; 5. Based on attachment (Dan Shi); 6. Based on the difference in the gate of liberation (Chu Li Men). 3. Conclusion. The third part explains the differences in the characteristics of the mind (Xin Xiang), divided into three parts: 1. Question; 2. Answer, divided into twenty aspects, as described in the treatise. 3. Conclusion. The fourth part explains the differences in the characteristics of dharmas (Fa Xiang), divided into three parts: 1. Question; 2. Answer, divided into twenty aspects, as described in the treatise.
。三結。
第二廣釋受等三法分四 一明受念住分六 一明樂受分二。一標。二釋分二。一總。二別分二。一明身受。二明心受 二例餘二受分二。一總。二別分二。一明身受。二明心受 三明無愛味受分五。與五位隨次說之 四明有愛味受 五明出離受分二。一依世道。二依出世道明出離受 六明耽嗜受分二。一依欲界。二依出世道明嗜受 二明心念住分五 第一明行時所起心分二。一明正義分六。一明有貪心分二。一標。二釋。二明離貪心分二。一標。二釋。三明有瞋心分二。一標。二釋。四明離瞋心分二。一標。二釋。五明有癡心分二。一標。二釋。六明無癡心分二。一標。二釋。第二總結 第二明住時所起心分二。一明正義分十四。一明略心分二。一標。二釋。二明散心。三下心。四明舉心。五明掉心。六明不掉心。七明寂靜心。八明不寂靜心。九明定心。十明不定心。十一明善修心。十二明不善修心。十三明善解脫心。十四明不善解脫心。第二明總結 第三明依凈蓋地住時所起心分二。一標。二釋分八如論 第四明依凈煩惱地住時所起心分二。一標。二釋分六如論 第五依內有蓋等三法明所起心分三。一依五蓋明所起心分四如論。二依眼等六結明所起心分四如論。三依七覺支明所起心分二。一依念覺
【現代漢語翻譯】 現代漢語譯本 三結。
第二，廣釋受等三法，分為四部分：一、明受念住，分為六部分：一、明樂受，分為二部分：一、標示。二、解釋，分為二部分：一、總說。二、別說，分為二部分：一、明身受。二、明心受。二、例舉其餘二受，分為二部分：一、總說。二、別說，分為二部分：一、明身受。二、明心受。三、明無愛味受，分為五部分，與五位依次說明之。四、明有愛味受。五、明出離受，分為二部分：一、依世間道。二、依出世間道，明出離受。六、明耽嗜受，分為二部分：一、依欲界。二、依出世間道，明耽嗜受。二、明心念住，分為五部分：第一、明行時所起之心，分為二部分：一、明正義，分為六部分：一、明有貪心，分為二部分：一、標示。二、解釋。二、明離貪心，分為二部分：一、標示。二、解釋。三、明有瞋心，分為二部分：一、標示。二、解釋。四、明離瞋心，分為二部分：一、標示。二、解釋。五、明有癡心，分為二部分：一、標示。二、解釋。六、明無癡心，分為二部分：一、標示。二、解釋。第二、總結。第二、明住時所起之心，分為二部分：一、明正義，分為十四部分：一、明略心，分為二部分：一、標示。二、解釋。二、明散心。三、下心。四、明舉心。五、明掉心。六、明不掉心。七、明寂靜心。八、明不寂靜心。九、明定心。十、明不定心。十一、明善修心。十二、明不善修心。十三、明善解脫心。十四、明不善解脫心。第二、明總結。第三、明依凈蓋地住時所起之心，分為二部分：一、標示。二、解釋，分為八部分，如論中所述。第四、明依凈煩惱地住時所起之心，分為二部分：一、標示。二、解釋，分為六部分，如論中所述。第五、依內有蓋等三法，明所起之心，分為三部分：一、依五蓋，明所起之心，分為四部分，如論中所述。二、依眼等六結，明所起之心，分為四部分，如論中所述。三、依七覺支，明所起之心，分為二部分：一、依念覺
【English Translation】 English version The Three Bonds (Samyojana).
Secondly, a detailed explanation of the three Dharmas of sensation, etc., divided into four parts: 1. Clarifying the Mindfulness of Sensation, divided into six parts: 1. Clarifying Pleasant Sensation, divided into two parts: 1. Indication. 2. Explanation, divided into two parts: 1. General. 2. Specific, divided into two parts: 1. Clarifying Bodily Sensation. 2. Clarifying Mental Sensation. 2. Examples of the remaining two sensations, divided into two parts: 1. General. 2. Specific, divided into two parts: 1. Clarifying Bodily Sensation. 2. Clarifying Mental Sensation. 3. Clarifying Sensation without Craving, divided into five parts, explained sequentially with the five positions. 4. Clarifying Sensation with Craving. 5. Clarifying Sensation of Renunciation, divided into two parts: 1. Based on the Worldly Path. 2. Based on the Transcendental Path, clarifying the Sensation of Renunciation. 6. Clarifying Addictive Sensation, divided into two parts: 1. Based on the Desire Realm. 2. Based on the Transcendental Path, clarifying Addictive Sensation. 2. Clarifying Mindfulness of Mind, divided into five parts: Firstly, clarifying the mind arising during activity, divided into two parts: 1. Clarifying the Correct Meaning, divided into six parts: 1. Clarifying the Mind with Greed, divided into two parts: 1. Indication. 2. Explanation. 2. Clarifying the Mind without Greed, divided into two parts: 1. Indication. 2. Explanation. 3. Clarifying the Mind with Hatred, divided into two parts: 1. Indication. 2. Explanation. 4. Clarifying the Mind without Hatred, divided into two parts: 1. Indication. 2. Explanation. 5. Clarifying the Mind with Delusion, divided into two parts: 1. Indication. 2. Explanation. 6. Clarifying the Mind without Delusion, divided into two parts: 1. Indication. 2. Explanation. Secondly, Summary. Secondly, clarifying the mind arising during dwelling, divided into two parts: 1. Clarifying the Correct Meaning, divided into fourteen parts: 1. Clarifying the Contracted Mind, divided into two parts: 1. Indication. 2. Explanation. 2. Clarifying the Distracted Mind. 3. Low Mind. 4. Clarifying the Elevated Mind. 5. Clarifying the Agitated Mind. 6. Clarifying the Non-Agitated Mind. 7. Clarifying the Tranquil Mind. 8. Clarifying the Non-Tranquil Mind. 9. Clarifying the Concentrated Mind. 10. Clarifying the Non-Concentrated Mind. 11. Clarifying the Well-Cultivated Mind. 12. Clarifying the Poorly-Cultivated Mind. 13. Clarifying the Well-Liberated Mind. 14. Clarifying the Poorly-Liberated Mind. Secondly, Clarifying the Summary. Thirdly, clarifying the mind arising when dwelling in the Pure-Covered Ground, divided into two parts: 1. Indication. 2. Explanation, divided into eight parts, as described in the treatise. Fourthly, clarifying the mind arising when dwelling in the Pure-Affliction Ground, divided into two parts: 1. Indication. 2. Explanation, divided into six parts, as described in the treatise. Fifthly, based on the three Dharmas of Internal Coverings, etc., clarifying the arising mind, divided into three parts: 1. Based on the Five Coverings (Nivarana), clarifying the arising mind, divided into four parts, as described in the treatise. 2. Based on the Six Bonds (Samyojana) such as the eye, clarifying the arising mind, divided into four parts, as described in the treatise. 3. Based on the Seven Factors of Enlightenment (Bojjhanga), clarifying the arising mind, divided into two parts: 1. Based on Mindfulness Enlightenment
支明所起心。二例餘六覺支明所起心 第三明法念住分四如論 第四例餘三念住。
第三引經明念住修相分三 一依經總問分三。一問住內身等觀。二問住外身等觀。三問住內外身等觀 二造論廣答分六異門 初門依情非情等明修相分四。一答住內身觀分三。一立因。二顯果。三結。下三同此。二答住外身觀。三答住內外身觀。四例答余受等三法觀分三。一明修內受等三觀。二明修外受等三觀。三明修內外受等三觀 第二異門依根明念住修相分二。一總標。二別釋分四。一明內身觀。二明外身觀。三明內外身觀。四例明餘三觀 第三異門依定地輕安等三法明念住修相分二。一總標。二別釋分四。一明內身觀。二明外身觀。三明內外身觀。四例明餘三觀。第四異門依能造大種明念住修相分二。一總標。二別釋分四。一明內身觀。二明外身觀。三明內外身觀。四例明餘三觀。
第五異門依緣識不緣識明念住修相分二。一總標。二別釋分四。一明內身觀。二明外身觀。三明內外身觀。四例明餘三觀 第六異門依自他身中發毛等明念住修相分二。一總標。二別釋分四同前 三總結。
第四明修對治相分四異門 初門依四倒明對治相分四如論 第二異門依五蘊明對治相分四如論 第三異門依造作諸業明對治相
【現代漢語翻譯】 現代漢語譯本 支明所引起的心。兩種情況，其餘六種感覺器官所引起的心。 第三部分闡明法念住，分為四部分，如論中所述。 第四部分，以其餘三種念住為例。
第三部分，引用經文闡明念住的修習狀態，分為三部分：第一，依據經文總的提問，分為三部分：一，提問安住于內在身體等的觀照。二，提問安住于外在身體等的觀照。三，提問安住于內外身體等的觀照。第二，依據論著廣泛地回答，分為六種不同的方式：第一種方式，依據有情和非有情等闡明修習狀態，分為四部分：一，回答安住于內在身體的觀照，分為三部分：一，立因。二，顯果。三，總結。以下三種情況與此相同。二，回答安住于外在身體的觀照。三，回答安住于內外身體的觀照。四，以其餘受、心、法三種觀照為例回答，分為三部分：一，闡明修習內在的受、心、法三種觀照。二，闡明修習外在的受、心、法三種觀照。三，闡明修習內外受、心、法三種觀照。第二種不同的方式，依據根（感官）闡明念住的修習狀態，分為兩部分：一，總的標示。二，分別解釋，分為四部分：一，闡明內在身體的觀照。二，闡明外在身體的觀照。三，闡明內外身體的觀照。四，以其餘三種觀照為例闡明。第三種不同的方式，依據定地、輕安等三種法闡明念住的修習狀態，分為兩部分：一，總的標示。二，分別解釋，分為四部分：一，闡明內在身體的觀照。二，闡明外在身體的觀照。三，闡明內外身體的觀照。四，以其餘三種觀照為例闡明。第四種不同的方式，依據能造作的四大種闡明念住的修習狀態，分為兩部分：一，總的標示。二，分別解釋，分為四部分：一，闡明內在身體的觀照。二，闡明外在身體的觀照。三，闡明內外身體的觀照。四，以其餘三種觀照為例闡明。
第五種不同的方式，依據緣識和不緣識闡明念住的修習狀態，分為兩部分：一，總的標示。二，分別解釋，分為四部分：一，闡明內在身體的觀照。二，闡明外在身體的觀照。三，闡明內外身體的觀照。四，以其餘三種觀照為例闡明。第六種不同的方式，依據自身和他身中的頭髮、毛髮等闡明念住的修習狀態，分為兩部分：一，總的標示。二，分別解釋，分為四部分，與前相同。三，總結。
第四部分，闡明修習對治的相狀，分為四種不同的方式：第一種方式，依據四倒（四種顛倒的認知）闡明對治的相狀，分為四部分，如論中所述。第二種不同的方式，依據五蘊（色、受、想、行、識）闡明對治的相狀，分為四部分，如論中所述。第三種不同的方式，依據造作的各種業（行為）闡明對治的相狀。
【English Translation】 English version The mind arising from Zhi Ming (智明, a proper name). Two instances, the mind arising from the remaining six sense faculties. The third part elucidates the Dharma Mindfulness (法念住, Dharma Smṛtyupasthāna), divided into four sections, as discussed in the treatise. The fourth part exemplifies the remaining three Mindfulnesses.
The third part, citing scriptures to elucidate the practice of Mindfulnesses, is divided into three sections: First, a general inquiry based on the scriptures, divided into three parts: One, inquiring about dwelling in the contemplation of the inner body, etc. Two, inquiring about dwelling in the contemplation of the outer body, etc. Three, inquiring about dwelling in the contemplation of the inner and outer body, etc. Second, a broad answer based on the treatises, divided into six different approaches: The first approach, based on sentient and non-sentient beings, etc., elucidates the practice, divided into four parts: One, answering the contemplation of dwelling in the inner body, divided into three parts: One, establishing the cause. Two, revealing the result. Three, concluding. The following three cases are similar. Two, answering the contemplation of dwelling in the outer body. Three, answering the contemplation of dwelling in the inner and outer body. Four, answering by exemplifying the remaining three contemplations of feeling, mind, and Dharma, divided into three parts: One, elucidating the practice of the inner contemplations of feeling, mind, and Dharma. Two, elucidating the practice of the outer contemplations of feeling, mind, and Dharma. Three, elucidating the practice of the inner and outer contemplations of feeling, mind, and Dharma. The second different approach, based on the sense faculties (根, Indriya), elucidates the practice of Mindfulnesses, divided into two parts: One, a general indication. Two, separate explanations, divided into four parts: One, elucidating the contemplation of the inner body. Two, elucidating the contemplation of the outer body. Three, elucidating the contemplation of the inner and outer body. Four, elucidating by exemplifying the remaining three contemplations. The third different approach, based on the three Dharmas of meditative absorption (定地, Samādhi-bhūmi), ease (輕安, Prasrabdhi), etc., elucidates the practice of Mindfulnesses, divided into two parts: One, a general indication. Two, separate explanations, divided into four parts: One, elucidating the contemplation of the inner body. Two, elucidating the contemplation of the outer body. Three, elucidating the contemplation of the inner and outer body. Four, elucidating by exemplifying the remaining three contemplations. The fourth different approach, based on the four great elements (四大種, Mahābhūta) that can create, elucidates the practice of Mindfulnesses, divided into two parts: One, a general indication. Two, separate explanations, divided into four parts: One, elucidating the contemplation of the inner body. Two, elucidating the contemplation of the outer body. Three, elucidating the contemplation of the inner and outer body. Four, elucidating by exemplifying the remaining three contemplations.
The fifth different approach, based on consciousness that cognizes and consciousness that does not cognize, elucidates the practice of Mindfulnesses, divided into two parts: One, a general indication. Two, separate explanations, divided into four parts: One, elucidating the contemplation of the inner body. Two, elucidating the contemplation of the outer body. Three, elucidating the contemplation of the inner and outer body. Four, elucidating by exemplifying the remaining three contemplations. The sixth different approach, based on hair, body hair, etc., in oneself and others, elucidates the practice of Mindfulnesses, divided into two parts: One, a general indication. Two, separate explanations, divided into four parts, the same as before. Three, a conclusion.
The fourth part elucidates the characteristics of practicing antidotes, divided into four different approaches: The first approach, based on the four inversions (四倒, Viparyāsa), elucidates the characteristics of antidotes, divided into four parts, as discussed in the treatise. The second different approach, based on the five aggregates (五蘊, Skandha), elucidates the characteristics of antidotes, divided into four parts, as discussed in the treatise. The third different approach, based on the various actions (業, Karma) performed, elucidates the antidotes.
分四如論 第四異門依染凈明對治相分四如論。
第五明念住義分二。一總問。二廣答分二異問 初門依所緣及自性等三法明念住義分二。一略答。二別釋分三。一依所緣明念住義分二。一標。二釋。二依自性明念住義分二。一標。二釋。三明雜念住 第二異門依二道明念住義分二。一略釋。二廣解分三。一標。二列名分三如論。三別釋分二。一依聞思所成慧明有漏道。二依修所成慧明漏無漏道。
第二廣解分七中第二明修四正斷分三。一略釋分三。一明生起。二列名分四如論。三指前經文二廣分別。三明略義 廣分別分五。一明正斷體相。二明生欲等義。三釋經中所立生欲等句。四明四正斷法異名。五總結 初文分二 一明黑品分二。一總問。二廣答分三。一明不善體分二。一標。二釋分二。一立果。二明因。二明未生分二。一立因。二顯果。三明已生分二。一立因。二顯果 二明白品分二。一總問。二廣答分二。一明善體分三。一依十不善業。二依五蓋三依三界結明善體。二例前不善。
第二明生欲等義分二。一明生欲義分二。一依黑品未生明生欲義分三。一立因。二顯果。三結。二依黑品已生明生欲義分三。一立因。二顯果。三結 二合明策勵及精進相分四異門 初門依三世不善法明策勵及
【現代漢語翻譯】 現代漢語譯本： 分四如論 第四異門依染凈明對治相分四如論。
第五明念住義分二。一總問。二廣答分二異問 初門依所緣及自性等三法明念住義分二。一略答。二別釋分三。一依所緣明念住義分二。一標。二釋。二依自性明念住義分二。一標。二釋。三明雜念住 第二異門依二道明念住義分二。一略釋。二廣解分三。一標。二列名分三如論。三別釋分二。一依聞思所成慧明有漏道。二依修所成慧明漏無漏道。
第二廣解分七中第二明修四正斷分三。一略釋分三。一明生起。二列名分四如論。三指前經文二廣分別。三明略義 廣分別分五。一明正斷體相。二明生欲等義。三釋經中所立生欲等句。四明四正斷法異名。五總結 初文分二 一明黑品分二。一總問。二廣答分三。一明不善體分二。一標。二釋分二。一立果。二明因。二明未生分二。一立因。二顯果。三明已生分二。一立因。二顯果 二明白品分二。一總問。二廣答分二。一明善體分三。一依十不善業。二依五蓋三依三界結明善體。二例前不善。
第二明生欲等義分二。一明生欲義分二。一依黑品未生明生欲義分三。一立因。二顯果。三結。二依黑品已生明生欲義分三。一立因。二顯果。三結 二合明策勵及精進相分四異門 初門依三世不善法明策勵及
【English Translation】 English version: The Fourth 'As It Is' Treatise: The fourth different approach relies on the purity and impurity to clarify the opposing characteristics in the four 'as it is' treatise.
Fifth, clarifying the meaning of the four 'foundations of mindfulness' (念住, Nian Zhu) is divided into two parts: 1. A general question; 2. A detailed answer, which is further divided into two different approaches. The first approach relies on the three aspects of object of focus, self-nature, etc., to clarify the meaning of the 'foundations of mindfulness'. This is divided into two parts: 1. A brief answer; 2. A separate explanation, which is divided into three parts: 1. Clarifying the meaning of 'foundations of mindfulness' based on the object of focus; 2. Clarifying the meaning based on self-nature; 3. Clarifying mixed 'foundations of mindfulness'. The second different approach relies on the two paths to clarify the meaning of 'foundations of mindfulness'. This is divided into two parts: 1. A brief explanation; 2. A detailed explanation, which is divided into three parts: 1. Statement; 2. Listing the names (divided into three parts as in the treatise); 3. Separate explanations, which are divided into two parts: 1. Relying on the wisdom attained through hearing and thinking to clarify the path with outflows (有漏道, You Lou Dao); 2. Relying on the wisdom attained through cultivation to clarify the path with and without outflows.
In the second detailed explanation, the second part clarifies the cultivation of the four 'right efforts' (四正斷, Si Zheng Duan), divided into three parts: 1. A brief explanation, divided into three parts: 1. Clarifying the arising; 2. Listing the names (divided into four parts as in the treatise); 3. Referring to the previous sutra text. 2. Broadly distinguishing; 3. Clarifying the concise meaning. The broad distinction is divided into five parts: 1. Clarifying the substance and characteristics of the 'right efforts'; 2. Clarifying the meaning of generating desire, etc.; 3. Explaining the phrases established in the sutra regarding generating desire, etc.; 4. Clarifying the different names of the four 'right efforts'; 5. Conclusion. The first text is divided into two parts: 1. Clarifying the 'dark side' (黑品, Hei Pin), divided into two parts: 1. A general question; 2. A detailed answer, divided into three parts: 1. Clarifying the substance of unwholesome qualities, divided into two parts: 1. Statement; 2. Explanation, divided into two parts: 1. Establishing the result; 2. Clarifying the cause. 2. Clarifying the unarisen, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 3. Clarifying the arisen, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 2. Clarifying the 'bright side' (明白品, Ming Bai Pin), divided into two parts: 1. A general question; 2. A detailed answer, divided into two parts: 1. Clarifying the substance of wholesome qualities, divided into three parts: 1. Relying on the ten unwholesome actions; 2. Relying on the five hindrances (五蓋, Wu Gai); 3. Relying on the fetters of the three realms to clarify the substance of wholesome qualities. 2. Analogous to the previous unwholesome qualities.
Second, clarifying the meaning of generating desire, etc., is divided into two parts: 1. Clarifying the meaning of generating desire, divided into two parts: 1. Relying on the unarisen 'dark side' to clarify the meaning of generating desire, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 2. Relying on the arisen 'dark side' to clarify the meaning of generating desire, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 2. Combining to clarify the characteristics of urging and diligence, divided into four different approaches. The first approach relies on the unwholesome qualities of the three times to clarify urging and
精進相分四。一總標生處分二。一總。二別分二。一標。二釋分二。一明緣不現見境。二明緣現見境。二別釋分二。一明策勵相分三。一立因。二顯果。三結。二明精進相分三。一立因。二顯果。三結。三徴。四答所以分二。一明策勵所以。二明精進所以 第二異門依三品纏明彼二相分二。一依下中二纏明策勵相。二依上纏明精進相 第三異門依行三世境明彼二相分二。一依過未明策勵相分三。一立所治分二。一依過去。二依未來立所治。二立能治。三結。二明精進相分三。一立所治。二立能治。三結 第四異門依分別力等明彼二相分二。一總標惡生處分三。一標。二釋分二。一明分別力非境生相。二明俱生相。三答難。二釋分二。一明策勵相分三。一立所治。二立能治。三結。二明精進相分三。一立所治。二立能治。三結。
第三釋經中所立於未生善等生欲等句分五 一依未生善明生欲相分三。一標經句。二釋經文分二。一立因。二顯果。各分二。三結 二依已生善明生等三法相分三。一總標經句。二別釋經文分四。一明已生善法體。二依善法不失不退明住義分二。一釋。二引經。三依善法明瞭現前等明不忘失義分二。一釋。二引經。四依善法已得現前等明修圓滿義分二。一釋。二引經。第三明總結分二。一
【現代漢語翻譯】 現代漢語譯本： 精進相分為四部分。第一部分，總標生處分二：一、總說；二、分別。分別又分為二：一、標示；二、解釋。解釋又分為二：一、闡明緣于不現見之境；二、闡明緣于現見之境。第二部分，別釋分為二：一、闡明策勵之相，分為三：一、立因；二、顯果；三、總結。二、闡明精進之相，分為三：一、立因；二、顯果；三、總結。三、提問；四、回答，分為二：一、闡明策勵的原因；二、闡明精進的原因。第二種不同的方式，依據下品、中品二種纏縛闡明策勵之相；依據上品纏縛闡明精進之相。第三種不同的方式，依據行於三世之境闡明策勵和精進之相，分為二：一、依據過去和未來闡明策勵之相，分為三：一、建立所治，分為二：一、依據過去；二、依據未來建立所治。二、建立能治。三、總結。二、闡明精進之相，分為三：一、建立所治；二、建立能治；三、總結。第四種不同的方式，依據分別力等闡明策勵和精進之相，分為二：一、總標惡生之處，分為三：一、標示；二、解釋，分為二：一、闡明分別力非境生之相；二、闡明俱生之相。三、回答疑問。二、解釋，分為二：一、闡明策勵之相，分為三：一、建立所治；二、建立能治；三、總結。二、闡明精進之相，分為三：一、建立所治；二、建立能治；三、總結。
第三部分，解釋經文中所立的關於未生善等生欲等句，分為五部分：一、依據未生善闡明生欲之相，分為三：一、標示經句；二、解釋經文，分為二：一、立因；二、顯果，各分為二。三、總結。二、依據已生善闡明生等三種法之相，分為三：一、總標經句；二、分別解釋經文，分為四：一、闡明已生善法之體；二、依據善法不失不退闡明住義，分為二：一、解釋；二、引用經文。三、依據善法明瞭現前等闡明不忘失義，分為二：一、解釋；二、引用經文。四、依據善法已得現前等闡明修圓滿義，分為二：一、解釋；二、引用經文。第三，闡明總結，分為二：一
【English Translation】 English version: The aspect of vigor is divided into four parts. Part one, a general indication of the place of arising, divided into two: 1. General; 2. Specific. The specific is further divided into two: 1. Indication; 2. Explanation. The explanation is divided into two: 1. Clarifying the condition of objects not directly perceived; 2. Clarifying the condition of objects directly perceived. Part two, a separate explanation, divided into two: 1. Clarifying the aspect of exhortation, divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 2. Clarifying the aspect of vigor, divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 3. Inquiry; 4. Answer, divided into two: 1. Clarifying the reason for exhortation; 2. Clarifying the reason for vigor. The second different approach, based on the three grades of affliction (纏, chán) , clarifies the aspect of exhortation based on the lower and middle afflictions; clarifies the aspect of vigor based on the higher affliction. The third different approach, based on the objects of the three times, clarifies the aspects of exhortation and vigor, divided into two: 1. Based on the past and future, clarifying the aspect of exhortation, divided into three: 1. Establishing what is to be overcome, divided into two: 1. Based on the past; 2. Based on the future, establishing what is to be overcome. 2. Establishing what can overcome. 3. Conclusion. 2. Clarifying the aspect of vigor, divided into three: 1. Establishing what is to be overcome; 2. Establishing what can overcome; 3. Conclusion. The fourth different approach, based on the power of discrimination, etc., clarifies the aspects of exhortation and vigor, divided into two: 1. General indication of the place where evil arises, divided into three: 1. Indication; 2. Explanation, divided into two: 1. Clarifying the aspect of the power of discrimination not arising from objects; 2. Clarifying the aspect of co-arising. 3. Answering difficulties. 2. Explanation, divided into two: 1. Clarifying the aspect of exhortation, divided into three: 1. Establishing what is to be overcome; 2. Establishing what can overcome; 3. Conclusion. 2. Clarifying the aspect of vigor, divided into three: 1. Establishing what is to be overcome; 2. Establishing what can overcome; 3. Conclusion.
Part three, explaining the sentences established in the sutra regarding the desire to arise from unarisen good, etc., divided into five parts: 1. Based on unarisen good, clarifying the aspect of the arising of desire, divided into three: 1. Indicating the sutra sentence; 2. Explaining the sutra text, divided into two: 1. Establishing the cause; 2. Revealing the result, each divided into two. 3. Conclusion. 2. Based on arisen good, clarifying the aspects of the three dharmas of arising, etc., divided into three: 1. General indication of the sutra sentence; 2. Separate explanation of the sutra text, divided into four: 1. Clarifying the substance of arisen good dharma; 2. Based on the non-loss and non-regression of good dharma, clarifying the meaning of abiding, divided into two: 1. Explanation; 2. Quoting the sutra. 3. Based on the clear presence, etc., of good dharma, clarifying the meaning of non-forgetting, divided into two: 1. Explanation; 2. Quoting the sutra. 4. Based on the attainment of the presence, etc., of good dharma, clarifying the meaning of complete cultivation, divided into two: 1. Explanation; 2. Quoting the sutra. Third, clarifying the conclusion, divided into two: 1.
立因。二顯果 三合明策勵精進二法差別分三異門如論 四明策心義分三。一標經句。二釋經文分二。一立因。二顯果。三結 五明持心義分三。一問。二答分二。一立因。二顯果。三結。
第四明四正斷法異名分二 一明正勝義分二。一總標。二別釋分二。一依黑品明正勝義分三。一立所治。二立能治。三結。二依白品明正勝義分二。一明正義。二結 二明正斷義分二。一總標。二別釋分四。一明律儀斷分二。一標。二釋。二明斷斷分三。一標。二釋。三釋前二名義分二。一釋律儀斷名。二釋斷斷名。三明修斷分三。一標。二釋。三結。四明防護斷分三。一標。二釋分二。一立所修。二立能修。三釋名。三結 第五總結。
第三明略義分三。一總問。二廣答。三總結 廣答分三 一略答立四正斷意趣 二別釋分二。一明增上意樂相分二。一立因。二顯果。二明加行相分二同前。三明定立意樂及加行二法總意分二。一標。二釋分二。一明立增上意樂意趣分二。一立因分二。一依黑品立因。二依白品立因。二顯果。二明立加行意趣分二。一依現行明意趣分二。一立所治。二立能治。二依現行及隨眠明意趣分二。一立所治。二立能治 三總結。
第二廣解分七中第三明修四神足分七 一明生起 二列名
【現代漢語翻譯】 現代漢語譯本 立因（確立原因）。二顯果（顯示結果）。三合明策勵精進二法差別分三異門如論（結合經論闡明策勵精進兩種方法的差別，分為三種不同的角度）。四明策心義分三（闡明策心的意義，分為三個部分）。一標經句（標出經文語句）。二釋經文分二（解釋經文，分為兩個部分）。一立因（確立原因）。二顯果（顯示結果）。三結（總結）。五明持心義分三（闡明持心的意義，分為三個部分）。一問（提問）。二答分二（回答，分為兩個部分）。一立因（確立原因）。二顯果（顯示結果）。三結（總結）。 第四明四正斷法異名分二（闡明四正斷法的不同名稱，分為兩個部分）。一明正勝義分二（闡明真正的殊勝意義，分為兩個部分）。一總標（總體標示）。二別釋分二（分別解釋，分為兩個部分）。一依黑品明正勝義分三（依據黑品闡明真正的殊勝意義，分為三個部分）。一立所治（確立所要對治的）。二立能治（確立能夠對治的）。三結（總結）。二依白品明正勝義分二（依據白品闡明真正的殊勝意義，分為兩個部分）。一明正義（闡明真正的意義）。二結（總結）。二明正斷義分二（闡明真正的斷除的意義，分為兩個部分）。一總標（總體標示）。二別釋分四（分別解釋，分為四個部分）。一明律儀斷分二（闡明律儀斷，分為兩個部分）。一標（標示）。二釋（解釋）。二明斷斷分三（闡明斷斷，分為三個部分）。一標（標示）。二釋（解釋）。三釋前二名義分二（解釋前面兩種名稱的意義，分為兩個部分）。一釋律儀斷名（解釋律儀斷的名稱）。二釋斷斷名（解釋斷斷的名稱）。三明修斷分三（闡明修斷，分為三個部分）。一標（標示）。二釋（解釋）。三結（總結）。四明防護斷分三（闡明防護斷，分為三個部分）。一標（標示）。二釋分二（解釋，分為兩個部分）。一立所修（確立所要修習的）。二立能修（確立能夠修習的）。三釋名（解釋名稱）。三結（總結）。五總結（總體總結）。 第三明略義分三（闡明簡略的意義，分為三個部分）。一總問（總體提問）。二廣答（詳細回答）。三總結（總體總結）。廣答分三（詳細回答，分為三個部分）。一略答立四正斷意趣（簡略回答確立四正斷的意趣）。二別釋分二（分別解釋，分為兩個部分）。一明增上意樂相分二（闡明增上意樂的相，分為兩個部分）。一立因（確立原因）。二顯果（顯示結果）。二明加行相分二同前（闡明加行的相，分為兩個部分，與前面相同）。三明定立意樂及加行二法總意分二（闡明確定意樂和加行兩種方法的總體意義，分為兩個部分）。一標（標示）。二釋分二（解釋，分為兩個部分）。一明立增上意樂意趣分二（闡明確立增上意樂的意趣，分為兩個部分）。一立因分二（確立原因，分為兩個部分）。一依黑品立因（依據黑品確立原因）。二依白品立因（依據白品確立原因）。二顯果（顯示結果）。二明立加行意趣分二（闡明確立加行的意趣，分為兩個部分）。一依現行明意趣分二（依據現行闡明意趣，分為兩個部分）。一立所治（確立所要對治的）。二立能治（確立能夠對治的）。二依現行及隨眠明意趣分二（依據現行和隨眠闡明意趣，分為兩個部分）。一立所治（確立所要對治的）。二立能治（確立能夠對治的）。三總結（總結）。 第二廣解分七中第三明修四神足分七（在七個部分中詳細解釋，第三個部分闡明修習四神足，分為七個部分）。一明生起（闡明生起）。二列名（列出名稱）。
【English Translation】 English version Establish the cause. Second, reveal the result. Third, combine and clarify the differences between the two methods of 'exhortation' and 'diligent progress', dividing them into three different perspectives as discussed in the treatises. Fourth, clarify the meaning of 'exhorting the mind', dividing it into three parts. First, mark the sutra verses. Second, explain the sutra text, dividing it into two parts. First, establish the cause. Second, reveal the result. Third, conclude. Fifth, clarify the meaning of 'holding the mind', dividing it into three parts. First, ask. Second, answer, dividing it into two parts. First, establish the cause. Second, reveal the result. Third, conclude. Fourth, clarify the different names of the Four Right Exertions, dividing it into two parts. First, clarify the true supreme meaning, dividing it into two parts. First, general indication. Second, separate explanation, dividing it into two parts. First, clarify the true supreme meaning based on the 'dark side', dividing it into three parts. First, establish what is to be subdued. Second, establish what can subdue. Third, conclude. Second, clarify the true supreme meaning based on the 'bright side', dividing it into two parts. First, clarify the true meaning. Second, conclude. Second, clarify the meaning of 'right exertion', dividing it into two parts. First, general indication. Second, separate explanation, dividing it into four parts. First, clarify 'restraint exertion', dividing it into two parts. First, indication. Second, explanation. Second, clarify 'abandoning exertion', dividing it into three parts. First, indication. Second, explanation. Third, explain the meaning of the previous two names, dividing it into two parts. First, explain the name 'restraint exertion'. Second, explain the name 'abandoning exertion'. Third, clarify 'cultivation exertion', dividing it into three parts. First, indication. Second, explanation. Third, conclude. Fourth, clarify 'protective exertion', dividing it into three parts. First, indication. Second, explanation, dividing it into two parts. First, establish what is to be cultivated. Second, establish what can be cultivated. Third, explain the name. Third, conclude. Fifth, overall conclusion. Third, clarify the concise meaning, dividing it into three parts. First, general question. Second, detailed answer. Third, overall conclusion. Detailed answer, dividing it into three parts. First, briefly answer the intention of establishing the Four Right Exertions. Second, separate explanation, dividing it into two parts. First, clarify the aspect of 'increased aspiration', dividing it into two parts. First, establish the cause. Second, reveal the result. Second, clarify the aspect of 'application', dividing it into two parts, the same as before. Third, clarify the overall meaning of establishing the two methods of 'aspiration' and 'application', dividing it into two parts. First, indication. Second, explanation, dividing it into two parts. First, clarify the intention of establishing 'increased aspiration', dividing it into two parts. First, establish the cause, dividing it into two parts. First, establish the cause based on the 'dark side'. Second, establish the cause based on the 'bright side'. Second, reveal the result. Second, clarify the intention of establishing 'application', dividing it into two parts. First, clarify the intention based on 'present action', dividing it into two parts. First, establish what is to be subdued. Second, establish what can subdue. Second, clarify the intention based on 'present action' and 'latent tendencies', dividing it into two parts. First, establish what is to be subdued. Second, establish what can subdue. Third, conclude. Second, detailed explanation in seven parts, the third part clarifying the cultivation of the Four Bases of Power, dividing it into seven parts. First, clarify the arising. Second, list the names.
分四如論 三別釋分四。一明欲三摩地分三。一立因。二顯果。三結。二明勤三摩地分三。一立因。二顯果。三結。三明心三摩地。分三。一立因。二顯果。三結。四明觀三摩地分三。一立因。二顯果。三結 第四廣解分四如論 第五明八斷行分四。一明生起。二徴問。三別釋分八如論。四總結 六明八斷四定相攝義分三。一總標。二別釋分四。一明欲相攝。二明勤相攝。三明信相攝。四明安等五法是四定方便義。三結四八二定是神足義分二。一立因。二顯果 七明神足義分二。一問。二答分二。一立喻分三。一立因。二顯果。三釋名分二。一釋神義。二釋足義。二法合分三。一立因。二顯果。三釋名分二。一釋神義。二釋足義。
第二廣解分七中第四明修五根分三 一明生起分二。一立因。二顯果 二明根體相分二。一明信根分二。一明信相分三。一立因。二顯果。三結。二明增上義分二。一問。二答分二。一依出世法明增上義。二依進等四法明增上義。二例明餘四根體相分二。一依出世法。二依展轉明根體相 三釋名分二。一明正義。二結。
第二廣解分七中第五明修五力分三 一略釋五力體相分二。一明信力分二。一明信相分三。一立所緣。二立能緣。三結。二明力義分二。一問。二答分二。一依
【現代漢語翻譯】 現代漢語譯本： 分四如論：三別釋分四。一、明欲三摩地分三：一立因，二顯果，三結。二、明勤三摩地分三：一立因，二顯果，三結。三、明心三摩地分三：一立因，二顯果，三結。四、明觀三摩地分三：一立因，二顯果，三結。第四、廣解分四如論。第五、明八斷行分四：一明生起，二徴問，三別釋分八如論，四總結。第六、明八斷四定相攝義分三：一總標，二別釋分四：一、明欲相攝，二、明勤相攝，三、明信相攝，四、明安等五法是四定方便義。三、結四八二定是神足義分二：一立因，二顯果。第七、明神足義分二：一問，二答分二：一立喻分三：一立因，二顯果，三釋名分二：一釋神義，二釋足義。二、法合分三：一立因，二顯果，三釋名分二：一釋神義，二釋足義。
第二廣解分七中第四明修五根分三：一、明生起分二：一立因，二顯果。二、明根體相分二：一、明信根分二：一、明信相分三：一立因，二顯果，三結。二、明增上義分二：一問，二答分二：一依出世法明增上義，二依進等四法明增上義。二、例明餘四根體相分二：一依出世法，二依展轉明根體相。三、釋名分二：一明正義，二結。
第二廣解分七中第五明修五力分三：一、略釋五力體相分二：一、明信力分二：一、明信相分三：一立所緣，二立能緣，三結。二、明力義分二：一問，二答分二：一依'出世法'明
【English Translation】 English version: The Four Foundations of Success: Three Distinctions Divided into Four. First, Clarifying the Samadhi (concentration) of Desire, divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. Second, Clarifying the Samadhi of Diligence, divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. Third, Clarifying the Samadhi of Mind, divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. Fourth, Clarifying the Samadhi of Observation, divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. Fourth, Extensive Explanation Divided into Four, as in the Treatise. Fifth, Clarifying the Eight Abandonments, divided into four: 1. Clarifying the arising; 2. Raising the question; 3. Detailed explanation divided into eight, as in the Treatise; 4. Conclusion. Sixth, Clarifying the Interrelation of the Eight Abandonments and the Four Concentrations, divided into three: 1. General statement; 2. Detailed explanation divided into four: 1. Clarifying the interrelation of desire; 2. Clarifying the interrelation of diligence; 3. Clarifying the interrelation of faith; 4. Clarifying that the five factors of ease, etc., are the means to the Four Concentrations. 3. Concluding that the interrelation of the Four Concentrations and the Eight Abandonments is the meaning of the 'Iddhipada' (powers of accomplishment), divided into two: 1. Establishing the cause; 2. Revealing the result. Seventh, Clarifying the meaning of 'Iddhipada', divided into two: 1. Question; 2. Answer, divided into two: 1. Establishing the analogy, divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Explaining the name, divided into two: 1. Explaining the meaning of 'iddhi' (power); 2. Explaining the meaning of 'pada' (foot). 2. Combining the Dharma, divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Explaining the name, divided into two: 1. Explaining the meaning of 'iddhi'; 2. Explaining the meaning of 'pada'.
Second Extensive Explanation, the Fourth of the Seven, Clarifying the Cultivation of the Five Roots, divided into three: 1. Clarifying the arising, divided into two: 1. Establishing the cause; 2. Revealing the result. 2. Clarifying the substance and characteristics of the roots, divided into two: 1. Clarifying the Root of Faith, divided into two: 1. Clarifying the characteristics of faith, divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 2. Clarifying the meaning of supremacy, divided into two: 1. Question; 2. Answer, divided into two: 1. Clarifying the meaning of supremacy based on 'transcendental' Dharma; 2. Clarifying the meaning of supremacy based on the four factors of progress, etc. 2. Explaining the substance and characteristics of the remaining four roots by analogy, divided into two: 1. Based on 'transcendental' Dharma; 2. Clarifying the substance and characteristics of the roots based on mutual interaction. 3. Explaining the name, divided into two: 1. Clarifying the correct meaning; 2. Conclusion.
Second Extensive Explanation, the Fifth of the Seven, Clarifying the Cultivation of the Five Powers, divided into three: 1. Briefly explaining the substance and characteristics of the Five Powers, divided into two: 1. Clarifying the Power of Faith, divided into two: 1. Clarifying the characteristics of faith, divided into three: 1. Establishing the object; 2. Establishing the subject; 3. Conclusion. 2. Clarifying the meaning of power, divided into two: 1. Question; 2. Answer, divided into two: 1. Based on 'transcendental' Dharma, clarifying
外天等明力義。二依煩惱纏明力義。二例余進等四法明力義分二。一明體相。二明力義 二明根力所依及生處分五。一明信根力二法生處分四。一略釋生處。二徴。三答所以。四引證明意趣。二明精進根力二法生處分四。一略釋生處。二徴問。三答。四明意趣。三明念根力二法生處分二。一標。二釋。四明定根力二法生處分二。一標。二釋五明慧根力二法生處分二。一標。二釋 三依根力建立四順抉擇分分四。一總標分二。一立因。二顯果。二徴問。三列名分四如論。四別釋分二。一立喻分四。一明依火相分三。一明求火之用。二明出火因緣。三顯果。二明火頂。三明求火之忍。四明求火作用。二法合分六。一明求果人。二明暖義。三頂義。四明忍義。五明世第一義。六明出世果義。
第二廣解分七中第六明修七覺支分二。一總問無漏法相。二廣答分二。一略答分二。一標。二釋。二明相攝分三。一標。二列名。三別釋分三。一依觀品明相攝。三依止品明相攝。三依俱品明相攝。
第二廣解分七中第七明修八支聖道分五 一明生起 二明三蘊相攝相分三。一明慧蘊相攝。二明戒蘊相攝。三明定蘊相攝 三明聖道義分三。一問。二答分二。一立因。二顯果。三結 四明聖道體相分八。一明正見分二。一依見
【現代漢語翻譯】 現代漢語譯本 外天等明力義（通過外道等方式來闡明力量的意義）。二、依煩惱纏明力義（通過依賴煩惱的纏繞來闡明力量的意義）。二、例如其餘精進等四法明力義，分為兩部分：一、闡明體相；二、闡明力量的意義。二、闡明根力所依賴的基礎以及產生之處，分為五部分：一、闡明信根、信力這兩種法的產生之處，分為四部分：一、簡略解釋產生之處；二、提問；三、回答原因；四、引用證明其意趣。二、闡明精進根、精進力這兩種法的產生之處，分為四部分：一、簡略解釋產生之處；二、提問；三、回答；四、闡明意趣。三、闡明念根、念力這兩種法的產生之處，分為兩部分：一、標示；二、解釋。四、闡明定根、定力這兩種法的產生之處，分為兩部分：一、標示；二、解釋。五、闡明慧根、慧力這兩種法的產生之處，分為兩部分：一、標示；二、解釋。三、依據根力建立四順抉擇分，分為四部分：一、總標，分為兩部分：一、建立原因；二、顯示結果。二、提問。三、列出名稱，分為四部分，如論中所述。四、分別解釋，分為兩部分：一、建立比喻，分為四部分：一、闡明依靠火相，分為三部分：一、闡明求火的用途；二、闡明出火的因緣；三、顯示結果。二、闡明火頂。三、闡明求火的忍耐。四、闡明求火的作用。二、法合，分為六部分：一、闡明求果的人；二、闡明暖的意義；三、頂的意義；四、闡明忍的意義；五、闡明世第一的意義；六、闡明出世果的意義。
第二，廣泛解釋，分為七部分，其中第六部分闡明修習七覺支，分為兩部分：一、總問無漏法的相狀；二、廣泛回答，分為兩部分：一、簡略回答，分為兩部分：一、標示；二、解釋。二、闡明相互攝入，分為三部分：一、標示；二、列出名稱；三、分別解釋，分為三部分：一、依據觀品闡明相互攝入；二、依據止品闡明相互攝入；三、依據俱品闡明相互攝入。
第二，廣泛解釋，分為七部分，其中第七部分闡明修習八支聖道，分為五部分：一、闡明生起；二、闡明三蘊相互攝入的相狀，分為三部分：一、闡明慧蘊相互攝入；二、闡明戒蘊相互攝入；三、闡明定蘊相互攝入。三、闡明聖道的意義，分為三部分：一、提問；二、回答，分為兩部分：一、建立原因；二、顯示結果。三、總結。四、闡明聖道的體相，分為八部分：一、闡明正見，分為兩部分：一、依據見。
【English Translation】 English version The meaning of clarifying power through external paths and the like. Second, the meaning of clarifying power by relying on the entanglements of afflictions. Second, for example, the meaning of clarifying power through the remaining four dharmas such as diligence, divided into two parts: first, clarifying the substance and characteristics; second, clarifying the meaning of power. Second, clarifying the basis upon which the roots and powers rely, and the place of their arising, divided into five parts: first, clarifying the place of arising of the two dharmas of the root of faith and the power of faith, divided into four parts: first, briefly explaining the place of arising; second, questioning; third, answering the reason; fourth, citing proof of the intended meaning. Second, clarifying the place of arising of the two dharmas of the root of diligence and the power of diligence, divided into four parts: first, briefly explaining the place of arising; second, questioning; third, answering; fourth, clarifying the intended meaning. Third, clarifying the place of arising of the two dharmas of the root of mindfulness and the power of mindfulness, divided into two parts: first, indicating; second, explaining. Fourth, clarifying the place of arising of the two dharmas of the root of concentration and the power of concentration, divided into two parts: first, indicating; second, explaining. Fifth, clarifying the place of arising of the two dharmas of the root of wisdom and the power of wisdom, divided into two parts: first, indicating; second, explaining. Third, establishing the four aspects conducive to decisive understanding based on the roots and powers, divided into four parts: first, a general indication, divided into two parts: first, establishing the cause; second, revealing the result. Second, questioning. Third, listing the names, divided into four parts, as described in the treatise. Fourth, explaining separately, divided into two parts: first, establishing a metaphor, divided into four parts: first, clarifying reliance on the aspect of fire, divided into three parts: first, clarifying the use of seeking fire; second, clarifying the causes and conditions for the emergence of fire; third, revealing the result. Second, clarifying the peak of fire. Third, clarifying the patience of seeking fire. Fourth, clarifying the function of seeking fire. Second, the combination of dharmas, divided into six parts: first, clarifying the person seeking the fruit; second, clarifying the meaning of warmth; third, the meaning of the peak; fourth, clarifying the meaning of patience; fifth, clarifying the meaning of the highest mundane dharma; sixth, clarifying the meaning of the supramundane fruit.
Second, a broad explanation, divided into seven parts, wherein the sixth part clarifies the cultivation of the seven factors of enlightenment, divided into two parts: first, a general question about the characteristics of undefiled dharmas; second, a broad answer, divided into two parts: first, a brief answer, divided into two parts: first, indicating; second, explaining. Second, clarifying mutual inclusion, divided into three parts: first, indicating; second, listing the names; third, explaining separately, divided into three parts: first, clarifying mutual inclusion based on the 'Contemplation' section; second, clarifying mutual inclusion based on the 'Cessation' section; third, clarifying mutual inclusion based on the 'Both' section.
Second, a broad explanation, divided into seven parts, wherein the seventh part clarifies the cultivation of the eightfold noble path, divided into five parts: first, clarifying arising; second, clarifying the characteristics of the mutual inclusion of the three aggregates, divided into three parts: first, clarifying the mutual inclusion of the aggregate of wisdom; second, clarifying the mutual inclusion of the aggregate of morality; third, clarifying the mutual inclusion of the aggregate of concentration. Third, clarifying the meaning of the noble path, divided into three parts: first, questioning; second, answering, divided into two parts: first, establishing the cause; second, revealing the result. Third, concluding. Fourth, clarifying the substance and characteristics of the noble path, divided into eight parts: first, clarifying right view, divided into two parts: first, based on view.
道明正見。二依修道明正見。二明正思惟分四。一立因。二顯體。三結。四釋名。三明正語分三。一立因。二顯果。三結。四明正業分七。一依求衣服等明正業。二依睹等明正業。三依缽明正業。四依食飲等明正業。五依于已追求等明正業。六依四威儀明正業。七依解勞明正業。五明正命分二。一明正義分三。一立因。二顯果。三結。二答難分二。一略答。二廣解分三。一問。二答分三。一立愿所緣。二顯果。三明力用分三。一明正語用。二明正業用。三明正命用。三總結。六明正精進分三。一立因。二顯果。三結。七八合明正念正定分三。一立因。二顯果。三結 五明略義分四。一總標。二列名。三別釋分二。一明行所作分二。一標。二釋。二明住所作分三。一總標。二列名。三別釋分二。一明觀性。二明止性。四明二作勝利總義分三。一明正見等五法得上果分二。一立因。二顯果。二明何故八法得名修道義。三明何故八法得名見道義。四明何故於修道位建立正語等三名為聖道 第六明總結。
十八中大門第十三明修四想及修菩提分法果相答第十三問分七 一總問 二略答 三列名分四如論 四明沙門果義分二。一總問分二。一問沙門。二問于果。二廣答分二異門。初門依道斷明沙門果分二。一答沙門。二答
【現代漢語翻譯】 現代漢語譯本 道明正見（Samyag-dṛṣṭi，正確的見解）。二依修道明正見。二明正思惟（Samyak-saṃkalpa，正確的思考）分四：一立因，二顯體，三結，四釋名。三明正語（Samyag-vāc，正確的言語）分三：一立因，二顯果，三結。四明正業（Samyak-karmānta，正確的行為）分七：一依求衣服等明正業，二依睹等明正業，三依缽明正業，四依食飲等明正業，五依于已追求等明正業，六依四威儀明正業，七依解勞明正業。五明正命（Samyag-ājīva，正確的謀生）分二：一明正義分三：一立因，二顯果，三結。二答難分二：一略答，二廣解分三：一問，二答分三：一立愿所緣，二顯果，三明力用分三：一明正語用，二明正業用，三明正命用。三總結。六明正精進（Samyag-vyāyāma，正確的努力）分三：一立因，二顯果，三結。七八合明正念（Samyak-smṛti，正確的覺知）正定（Samyak-samādhi，正確的禪定）分三：一立因，二顯果，三結。五明略義分四：一總標，二列名，三別釋分二：一明行所作分二：一標，二釋。二明住所作分三：一總標，二列名，三別釋分二：一明觀性，二明止性。四明二作勝利總義分三：一明正見等五法得上果分二：一立因，二顯果。二明何故八法得名修道義。三明何故八法得名見道義。四明何故於修道位建立正語等三名為聖道。六明總結。 十八中大門第十三明修四想及修菩提分法果相答第十三問分七：一總問，二略答，三列名分四如論，四明沙門果義分二：一總問分二：一問沙門，二問于果。二廣答分二異門。初門依道斷明沙門果分二：一答沙門，二答。
【English Translation】 English version Explaining Right View (Samyag-dṛṣṭi, Right Understanding). The second relies on cultivation to clarify Right View. The second explains Right Thought (Samyak-saṃkalpa, Right Thought) in four parts: 1. Establishing the cause, 2. Revealing the substance, 3. Conclusion, 4. Explaining the name. The third explains Right Speech (Samyag-vāc, Right Speech) in three parts: 1. Establishing the cause, 2. Revealing the result, 3. Conclusion. The fourth explains Right Action (Samyak-karmānta, Right Action) in seven parts: 1. Explaining Right Action based on seeking clothing, etc., 2. Explaining Right Action based on seeing, etc., 3. Explaining Right Action based on the alms bowl, 4. Explaining Right Action based on food and drink, etc., 5. Explaining Right Action based on already seeking, etc., 6. Explaining Right Action based on the four postures, 7. Explaining Right Action based on relieving fatigue. The fifth explains Right Livelihood (Samyag-ājīva, Right Livelihood) in two parts: 1. Explaining the correct meaning in three parts: 1. Establishing the cause, 2. Revealing the result, 3. Conclusion. 2. Answering difficulties in two parts: 1. Brief answer, 2. Detailed explanation in three parts: 1. Question, 2. Answer in three parts: 1. Establishing the object of aspiration, 2. Revealing the result, 3. Explaining the power in three parts: 1. Explaining the use of Right Speech, 2. Explaining the use of Right Action, 3. Explaining the use of Right Livelihood. 3. Summary. The sixth explains Right Effort (Samyag-vyāyāma, Right Effort) in three parts: 1. Establishing the cause, 2. Revealing the result, 3. Conclusion. The seventh and eighth combine to explain Right Mindfulness (Samyak-smṛti, Right Mindfulness) and Right Concentration (Samyak-samādhi, Right Concentration) in three parts: 1. Establishing the cause, 2. Revealing the result, 3. Conclusion. The fifth explains the abbreviated meaning in four parts: 1. General statement, 2. Listing the names, 3. Separate explanations in two parts: 1. Explaining what to do in practice in two parts: 1. Statement, 2. Explanation. 2. Explaining what to do in dwelling in three parts: 1. General statement, 2. Listing the names, 3. Separate explanations in two parts: 1. Explaining the nature of contemplation, 2. Explaining the nature of cessation. The fourth explains the overall meaning of the victory of the two practices in three parts: 1. Explaining that the five dharmas, such as Right View, attain the upper fruit in two parts: 1. Establishing the cause, 2. Revealing the result. 2. Explaining why the eight dharmas are named the meaning of the path of cultivation. 3. Explaining why the eight dharmas are named the meaning of the path of seeing. 4. Explaining why the three, such as Right Speech, are established as the Holy Path in the position of the path of cultivation. The sixth explains the conclusion. The Thirteenth of the Eighteen Great Gates explains the fruit aspects of cultivating the Four Thoughts and cultivating the Bodhi-partaking dharmas, answering the thirteenth question in seven parts: 1. General question, 2. Brief answer, 3. Listing the names in four parts as in the treatise, 4. Explaining the meaning of the Śrāmaṇa fruit in two parts: 1. General question in two parts: 1. Questioning the Śrāmaṇa, 2. Questioning the fruit. 2. Extensive answer in two different approaches. The first approach explains the Śrāmaṇa fruit based on the path of severance in two parts: 1. Answering the Śrāmaṇa, 2. Answering.
于果。第二異門依後生道明沙門果分二。一立因。二顯果 五明立果數因由分三。一總問。二廣答分二。一略答。二廣解分四 一明立預流果因由分二。一明正義分二如論。二答難分四。一略答分二。一標。二釋。二列名。三別釋分三。一明在家品障。二明惡說品障。三明善說品障。四總結 二明立一來果因由分三。一立生起。二解釋。三結 三明立不還果因由分二。一明已斷相。二明未斷義 四明立阿羅漢果因由分二。一明正義。二明意趣分三。一明立一來果意趣。二明立不還果意趣。三明立無學果意趣 三總結 六明貪行等人修行次第分二。一明修行次第分三。一明貪行等五人修行次第。二明等分人修行次第。三例明薄塵人修行次第。二明差別分二。一總標。二別釋分三。一明貪行等五人差別。二明等人差別。三明薄塵人差別 七明等分人等行相差別分二。一總問。二廣答分二。一答等分人相分二。一總。二別。二答薄塵行人相分三。一略釋分二。一標。二釋分七如論。二廣解。三總結 廣解分七 一明無重障分五。一總標。二略答。三徴問。四列名。五別釋分三。一明業障分三。一標。二釋分二。一依因立障。二依果立障。三結。二明煩惱障分三。一標。二釋分二。一立因。二顯果。三結。三明異熟障分三。一
【現代漢語翻譯】 于果（Phala）。第二異門（Vibhanga）依後生道（Uttara-marga）明沙門果（Śrāmaṇya-phala），分二部分：一、立因；二、顯果。 五、明立果數因由，分三部分：一、總問；二、廣答，又分二部分：一、略答；二、廣解，再分四部分：一、明立預流果（Srota-āpanna-phala）因由，分二部分：一、明正義，如論所述；二、答難，分四部分：一、略答，分二部分：一、標；二、釋；二、列名；三、別釋，分三部分：一、明在家品障；二、明惡說品障；三、明善說品障；四、總結；二、明立一來果（Sakṛdāgāmi-phala）因由，分三部分：一、立生起；二、解釋；三、結；三、明立不還果（Anāgāmi-phala）因由，分二部分：一、明已斷相；二、明未斷義；四、明立阿羅漢果（Arhat-phala）因由，分二部分：一、明正義；二、明意趣，分三部分：一、明立一來果意趣；二、明立不還果意趣；三、明立無學果（Aśaikṣa-phala）意趣；三、總結。 六、明貪行等人修行次第，分二部分：一、明修行次第，分三部分：一、明貪行等五人修行次第；二、明等分人修行次第；三、例明薄塵人修行次第；二、明差別，分二部分：一、總標；二、別釋，分三部分：一、明貪行等五人差別；二、明等人差別；三、明薄塵人差別。 七、明等分人等行相差別，分二部分：一、總問；二、廣答，分二部分：一、答等分人相，分二部分：一、總；二、別；二、答薄塵行人相，分三部分：一、略釋，分二部分：一、標；二、釋，分七部分，如論所述；二、廣解；三、總結；廣解分七：一、明無重障，分五部分：一、總標；二、略答；三、徴問；四、列名；五、別釋，分三部分：一、明業障，分三部分：一、標；二、釋，分二部分：一、依因立障；二、依果立障；三、結；二、明煩惱障，分三部分：一、標；二、釋，分二部分：一、立因；二、顯果；三、結；三、明異熟障，分三部分：一
【English Translation】 English version: On Fruits (Phala). The second Vibhanga (Differentiation) explains the Śrāmaṇya-phala (Fruits of Asceticism) based on the Uttara-marga (Path of Subsequent Arising), divided into two parts: 1. Establishing the cause; 2. Revealing the fruit. 5. Explaining the causes and reasons for establishing the number of fruits, divided into three parts: 1. General question; 2. Extensive answer, further divided into two parts: 1. Brief answer; 2. Extensive explanation, further divided into four parts: 1. Explaining the causes and reasons for establishing the Srota-āpanna-phala (Fruit of Stream-entry), divided into two parts: 1. Explaining the correct meaning, as stated in the treatise; 2. Answering difficulties, divided into four parts: 1. Brief answer, divided into two parts: 1. Indication; 2. Explanation; 2. Listing the names; 3. Separate explanations, divided into three parts: 1. Explaining the hindrances of the householder category; 2. Explaining the hindrances of the category of wrong speech; 3. Explaining the hindrances of the category of right speech; 4. Conclusion; 2. Explaining the causes and reasons for establishing the Sakṛdāgāmi-phala (Fruit of Once-returning), divided into three parts: 1. Establishing the arising; 2. Explanation; 3. Conclusion; 3. Explaining the causes and reasons for establishing the Anāgāmi-phala (Fruit of Non-returning), divided into two parts: 1. Explaining the characteristics of what has been severed; 2. Explaining the meaning of what has not been severed; 4. Explaining the causes and reasons for establishing the Arhat-phala (Fruit of Arhatship), divided into two parts: 1. Explaining the correct meaning; 2. Explaining the intended meaning, divided into three parts: 1. Explaining the intended meaning of establishing the Sakṛdāgāmi-phala; 2. Explaining the intended meaning of establishing the Anāgāmi-phala; 3. Explaining the intended meaning of establishing the Aśaikṣa-phala (Fruit of No-more-learning); 3. Conclusion. 6. Explaining the order of practice for those with strong attachment, divided into two parts: 1. Explaining the order of practice, divided into three parts: 1. Explaining the order of practice for the five types of people with strong attachment, etc.; 2. Explaining the order of practice for people with equal division; 3. Explaining the order of practice for people with thin defilements by analogy; 2. Explaining the differences, divided into two parts: 1. General indication; 2. Separate explanations, divided into three parts: 1. Explaining the differences among the five types of people with strong attachment, etc.; 2. Explaining the differences among people of equal division, etc.; 3. Explaining the differences among people with thin defilements. 7. Explaining the differences in characteristics of people with equal division, etc., divided into two parts: 1. General question; 2. Extensive answer, divided into two parts: 1. Answering the characteristics of people with equal division, divided into two parts: 1. General; 2. Separate; 2. Answering the characteristics of practitioners with thin defilements, divided into three parts: 1. Brief explanation, divided into two parts: 1. Indication; 2. Explanation, divided into seven parts, as stated in the treatise; 2. Extensive explanation; 3. Conclusion; Extensive explanation divided into seven parts: 1. Explaining the absence of heavy hindrances, divided into five parts: 1. General indication; 2. Brief answer; 3. Questioning; 4. Listing the names; 5. Separate explanations, divided into three parts: 1. Explaining karmic hindrances, divided into three parts: 1. Indication; 2. Explanation, divided into two parts: 1. Establishing hindrances based on cause; 2. Establishing hindrances based on fruit; 3. Conclusion; 2. Explaining afflictive hindrances, divided into three parts: 1. Indication; 2. Explanation, divided into two parts: 1. Establishing the cause; 2. Revealing the fruit; 3. Conclusion; 3. Explaining the hindrances of different maturation, divided into three parts: 1.
標。二釋分三。一依邊地。二依生惡趣。三依聾騃等明異障。三結 二明最初清凈分三。一總標。二列名。三別釋分二。一明善凈戒。分十。一初等受。二非太下。三非太過。四非放逸懈怠所執。五非邪口。六非退法攝。七非邪命攝。八非墮二邊。九出離。十所受無退。二明正直見分三。一標。二釋分二。一明正體相分四如論。二明業用分四。一明凈信相應業分二。一立因。二顯果。二明勝解相應業分二。一立因。二顯果。三明遠離誑諂業分二。一立因。二顯果。四明善思法義等業分二。一立因。二顯果。三結 三明資糧已具分二。一總標。二別釋分二。一明廣義。二明略義分三。一略釋。二列名。三別釋分四。一明福德資糧分二。一標。二釋分二。一立因。二顯果分四如論。二明智慧資糧分二。一標。二釋分二。一立因。二顯果分三如論。三明先世資糧分二。一標。二釋分二。一立因。二顯果。四明現法資糧分二。一標。二釋分四如論 四明多清凈信分二。一標。二釋分四。一依大師。二依法。三依學處明清凈信。四指廣文 五明成就聰慧分二。一標。二釋分二。一立因。二顯果分三如論 六明具諸福德分二。一標。二釋分二。一立因。二顯果分九如論 七明具諸功德分二。一標。二釋 第三總結。
十八中
【現代漢語翻譯】 現代漢語譯本 標。二釋分三：一、依邊地；二、依生惡趣；三、依聾啞等明異障。三、結。 二、明最初清凈分三：一、總標；二、列名；三、別釋。分二：一、明善凈戒。分十：一、初等受；二、非太下；三、非太過；四、非放逸懈怠所執；五、非邪口；六、非退法攝；七、非邪命攝；八、非墮二邊；九、出離；十、所受無退。二、明正直見。分三：一、標；二、釋。分二：一、明正體相。分四，如論。二、明業用。分四：一、明凈信相應業。分二：一、立因；二、顯果。二、明勝解相應業。分二：一、立因；二、顯果。三、明遠離誑諂業。分二：一、立因；二、顯果。四、明善思法義等業。分二：一、立因；二、顯果。三、結。 三、明資糧已具。分二：一、總標；二、別釋。分二：一、明廣義；二、明略義。分三：一、略釋；二、列名；三、別釋。分四：一、明福德資糧。分二：一、標；二、釋。分二：一、立因；二、顯果。分四，如論。二、明智慧資糧。分二：一、標；二、釋。分二：一、立因；二、顯果。分三，如論。三、明先世資糧。分二：一、標；二、釋。分二：一、立因；二、顯果。四、明現法資糧。分二：一、標；二、釋。分四，如論。 四、明多清凈信。分二：一、標；二、釋。分四：一、依大師（指佛陀）；二、依法（指佛法）；三、依學處（指戒律）明清凈信；四、指廣文。 五、明成就聰慧。分二：一、標；二、釋。分二：一、立因；二、顯果。分三，如論。 六、明具諸福德。分二：一、標；二、釋。分二：一、立因；二、顯果。分九，如論。 七、明具諸功德。分二：一、標；二、釋。 第三、總結。 十八中
【English Translation】 English version Section. Two explanations in three parts: 1. Based on border areas; 2. Based on being born in evil realms; 3. Based on the deaf, mute, and others, clarifying different obstacles. 3. Conclusion. 2. Clarifying the initial purity in three parts: 1. General statement; 2. Listing names; 3. Separate explanations. Divided into two: 1. Clarifying good and pure precepts. Divided into ten: 1. Initial acceptance, etc.; 2. Not too low; 3. Not too excessive; 4. Not attached to negligence and laziness; 5. Not evil speech; 6. Not included in the category of regressive Dharma; 7. Not included in the category of wrong livelihood; 8. Not falling into two extremes; 9. Liberation; 10. No regression from what is accepted. 2. Clarifying upright views. Divided into three: 1. Statement; 2. Explanation. Divided into two: 1. Clarifying the correct essence and characteristics. Divided into four, as in the treatise. 2. Clarifying the functions. Divided into four: 1. Clarifying actions corresponding to pure faith. Divided into two: 1. Establishing the cause; 2. Revealing the result. 2. Clarifying actions corresponding to superior understanding. Divided into two: 1. Establishing the cause; 2. Revealing the result. 3. Clarifying actions of distancing from deceit and flattery. Divided into two: 1. Establishing the cause; 2. Revealing the result. 4. Clarifying actions such as good contemplation of the meaning of the Dharma. Divided into two: 1. Establishing the cause; 2. Revealing the result. 3. Conclusion. 3. Clarifying the completion of provisions. Divided into two: 1. General statement; 2. Separate explanations. Divided into two: 1. Clarifying the broad meaning; 2. Clarifying the concise meaning. Divided into three: 1. Concise explanation; 2. Listing names; 3. Separate explanations. Divided into four: 1. Clarifying the provisions of merit. Divided into two: 1. Statement; 2. Explanation. Divided into two: 1. Establishing the cause; 2. Revealing the result. Divided into four, as in the treatise. 2. Clarifying the provisions of wisdom. Divided into two: 1. Statement; 2. Explanation. Divided into two: 1. Establishing the cause; 2. Revealing the result. Divided into three, as in the treatise. 3. Clarifying the provisions of past lives. Divided into two: 1. Statement; 2. Explanation. Divided into two: 1. Establishing the cause; 2. Revealing the result. 4. Clarifying the provisions of present life. Divided into two: 1. Statement; 2. Explanation. Divided into four, as in the treatise. 4. Clarifying much pure faith. Divided into two: 1. Statement; 2. Explanation. Divided into four: 1. Relying on the Great Teacher (the Buddha); 2. Relying on the Dharma (the Buddhist teachings); 3. Relying on the training rules (the precepts) to clarify pure faith; 4. Referring to the extensive text. 5. Clarifying the achievement of intelligence. Divided into two: 1. Statement; 2. Explanation. Divided into two: 1. Establishing the cause; 2. Revealing the result. Divided into three, as in the treatise. 6. Clarifying the possession of all merits. Divided into two: 1. Statement; 2. Explanation. Divided into two: 1. Establishing the cause; 2. Revealing the result. Divided into nine, as in the treatise. 7. Clarifying the possession of all virtues. Divided into two: 1. Statement; 2. Explanation. Third, conclusion. Eighteen middle
大門第十四明人異門答第十四門分六。一總問。二略答。三徴問。四列名。五別釋。六總結 別釋分六 第一明沙門相分四。一總標。二徴問。三列名。四解釋分二異門。初門依善近等四人明沙門義分二。一明體相分四。一明勝道沙門。二明說道沙門。三明活道沙門。四明壞道沙門。二別釋四人名分四。一釋善逝名分二。一標。二釋。二釋說正法人名分二。一標。二釋。三釋修善人名分二。一標。二釋。四釋邪行人分二。一標。二釋。第二異門依學等四人明沙門義分四。一明勝道沙門分二。一標。二釋。二明說道沙門分二。一標。二釋。三明活道沙門分三。一標。二釋。三結。四明壞道沙門分四。一標。二釋。三結。四引證 第二明婆羅門分三。二總標。二列名分三如論。三別釋分三。一明種姓婆羅門分三。一標。二釋。三結。二明名想婆羅門分三。一標。二釋。三結。三明正行婆羅門分三。一標。二釋。三引經 第三明梵行分三。一總標。二列名分三如論。三別釋分三。一依增上戒學明受遠離梵行分二。一標。二釋。二依增上定學明暫時斷梵行分二。一標。二釋。三依增上慧學明畢竟斷梵行分二。一標。二釋 第四明苾芻分二。一標。二列釋分五如論 第五明精勤分二。一總標。二別釋分三。一明止息犯戒精勤分二
【現代漢語翻譯】 現代漢語譯本 第十四大門：明辨沙門異門答，此門分為六部分：一、總問；二、略答；三、詳細提問；四、列舉名稱；五、分別解釋；六、總結。分別解釋又分為六部分：第一，闡明沙門之相，分為四部分：一、總標；二、詳細提問；三、列舉名稱；四、解釋，分為兩種不同的角度。第一種角度，依據善逝（Sugata，如來十號之一，意為善於逝去者）、說正法人、修善人、邪行人四種人來闡明沙門的意義，分為兩部分：一、闡明體相，分為四種沙門：一、勝道沙門；二、說道沙門；三、活道沙門；四、壞道沙門。二、分別解釋四種人的名稱，分為四部分：一、解釋善逝之名，分為兩部分：一、標示；二、解釋。二、解釋說正法人之名，分為兩部分：一、標示；二、解釋。三、解釋修善人之名，分為兩部分：一、標示；二、解釋。四、解釋邪行人之名，分為兩部分：一、標示；二、解釋。第二種角度，依據學者、等等四種人來闡明沙門的意義，分為四部分：一、闡明勝道沙門，分為兩部分：一、標示；二、解釋。二、闡明說道沙門，分為兩部分：一、標示；二、解釋。三、闡明活道沙門，分為三部分：一、標示；二、解釋；三、總結。四、闡明壞道沙門，分為四部分：一、標示；二、解釋；三、總結；四、引證。第二，闡明婆羅門，分為三部分：一、總標；二、列舉名稱，分為三部分，如論中所述；三、分別解釋，分為三部分：一、闡明種姓婆羅門，分為三部分：一、標示；二、解釋；三、總結。二、闡明名想婆羅門，分為三部分：一、標示；二、解釋；三、總結。三、闡明正行婆羅門，分為三部分：一、標示；二、解釋；三、引經。第三，闡明梵行，分為三部分：一、總標；二、列舉名稱，分為三部分，如論中所述；三、分別解釋，分為三部分：一、依據增上戒學，闡明受遠離梵行，分為兩部分：一、標示；二、解釋。二、依據增上定學，闡明暫時斷梵行，分為兩部分：一、標示；二、解釋。三、依據增上慧學，闡明畢竟斷梵行，分為兩部分：一、標示；二、解釋。第四，闡明苾芻（Bhiksu，比丘，指出家受具足戒的男性佛教徒），分為兩部分：一、標示；二、列舉解釋，分為五部分，如論中所述。第五，闡明精勤，分為兩部分：一、總標；二、分別解釋，分為三部分：一、闡明止息犯戒的精勤，分為兩部分
【English Translation】 English version Fourteenth Great Gate: Elucidation of the Sramana (ascetic) through Different Perspectives, this gate is divided into six parts: 1. General Question; 2. Brief Answer; 3. Detailed Inquiry; 4. Enumeration of Names; 5. Separate Explanations; 6. Conclusion. The separate explanations are further divided into six parts: First, elucidating the characteristics of a Sramana, divided into four parts: 1. General Indication; 2. Detailed Inquiry; 3. Enumeration of Names; 4. Explanation, divided into two different perspectives. The first perspective, based on the Sugata (Tathagata, one of the ten titles of the Buddha, meaning 'Well-gone'), the preacher of the true Dharma, the cultivator of goodness, and the practitioner of wrong conduct, to elucidate the meaning of a Sramana, divided into two parts: 1. Elucidating the essence and characteristics, divided into four types of Sramanas: 1. Sramana of Superior Path; 2. Sramana of Speaking the Path; 3. Sramana of Living the Path; 4. Sramana of Corrupted Path. 2. Separately explaining the names of the four types of people, divided into four parts: 1. Explaining the name of Sugata, divided into two parts: 1. Indication; 2. Explanation. 2. Explaining the name of the preacher of the true Dharma, divided into two parts: 1. Indication; 2. Explanation. 3. Explaining the name of the cultivator of goodness, divided into two parts: 1. Indication; 2. Explanation. 4. Explaining the name of the practitioner of wrong conduct, divided into two parts: 1. Indication; 2. Explanation. The second perspective, based on the learner, etc., to elucidate the meaning of a Sramana, divided into four parts: 1. Elucidating the Sramana of Superior Path, divided into two parts: 1. Indication; 2. Explanation. 2. Elucidating the Sramana of Speaking the Path, divided into two parts: 1. Indication; 2. Explanation. 3. Elucidating the Sramana of Living the Path, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion. 4. Elucidating the Sramana of Corrupted Path, divided into four parts: 1. Indication; 2. Explanation; 3. Conclusion; 4. Citation. Second, elucidating the Brahmin, divided into three parts: 1. General Indication; 2. Enumeration of Names, divided into three parts, as described in the treatise; 3. Separate Explanations, divided into three parts: 1. Elucidating the Brahmin by lineage, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion. 2. Elucidating the Brahmin by name and thought, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion. 3. Elucidating the Brahmin by righteous conduct, divided into three parts: 1. Indication; 2. Explanation; 3. Citation from scriptures. Third, elucidating the Brahmacharya (pure conduct), divided into three parts: 1. General Indication; 2. Enumeration of Names, divided into three parts, as described in the treatise; 3. Separate Explanations, divided into three parts: 1. Based on higher training in morality, elucidating the Brahmacharya of renunciation, divided into two parts: 1. Indication; 2. Explanation. 2. Based on higher training in concentration, elucidating the Brahmacharya of temporary cessation, divided into two parts: 1. Indication; 2. Explanation. 3. Based on higher training in wisdom, elucidating the Brahmacharya of ultimate cessation, divided into two parts: 1. Indication; 2. Explanation. Fourth, elucidating the Bhiksu (Buddhist monk), divided into two parts: 1. Indication; 2. Enumeration and Explanation, divided into five parts, as described in the treatise. Fifth, elucidating diligence, divided into two parts: 1. General Indication; 2. Separate Explanations, divided into three parts: 1. Elucidating the diligence in ceasing transgression, divided into two parts
。一標。二釋。二明止息境界精勤分三。一標。二釋。三指文。三明止息煩惱精勤分三。一標。二釋分二。一立所治分二。一標。二釋。二立能治。三明略義分二。一標。二釋 第六明出家分三。一總標。二列名。三別釋分二。一明善說法出家分二。一標。二釋分二。一明世俗出家。二明勝義出家。二明惡說法出家分二。一標。二釋 第六明總結。
十八中大門第十五明人有幾及建立八人因緣答第十五問分二。一總標分二。一標八人。二標八人因由。二別釋分二 一略釋分二。一明八人分二。一問。二答分八如論。二明建立八人因緣分三。一總問。二略答。三別釋分四。一依根明建立二人。二依瑜伽明建立二人。三依加行明建立二人。四依時明建立二人 二廣解分二 一明四種差別能為八人建立因緣義分三。一總問。二廣答。三總結 廣答分四。一依根熟未熟立二人分二。一明有堪能人。二明無堪能人。二依善知瑜伽不善知瑜伽立二人分二。一明善知方便人。二明不善知方便人。三依有無間殷重無無間殷重立二人分二。一明無間修人。二明有間修人。四依長時修不修立二人分二。一明已串修習人。二明未串修習人 三總結 二明闕緣不能成辨義分五。一依根未熟人明果不成辨。二依根雖成熟若不善巧方便明果不
【現代漢語翻譯】 一、標宗（標出綱要）。二、解釋。二、說明止息境界的精勤，分三部分：一、標宗。二、解釋。三、指明文句。三、說明止息煩惱的精勤，分三部分：一、標宗。二、解釋，分兩部分：一、確立所要對治的，分兩部分：一、標宗。二、解釋。二、確立能對治的。三、說明簡略的意義，分兩部分：一、標宗。二、解釋。第六、說明出家，分三部分：一、總標。二、列舉名稱。三、分別解釋，分兩部分：一、說明善於說法而出家，分兩部分：一、標宗。二、解釋，分兩部分：一、說明世俗的出家。二、說明勝義的出家。二、說明惡劣說法而出家，分兩部分：一、標宗。二、解釋。第六、說明總結。 第十八中大門，第十五說明人有幾種以及建立八種人的因緣，回答第十五個問題，分兩部分：一、總標，分兩部分：一、標出八種人。二、標出八種人的因由。二、分別解釋，分兩部分：一、略釋，分兩部分：一、說明八種人，分兩部分：一、提問。二、回答，分八種，如論中所說。二、說明建立八種人的因緣，分三部分：一、總問。二、略答。三、分別解釋，分四部分：一、依據根器說明建立兩種人。二、依據瑜伽說明建立兩種人。三、依據加行說明建立兩種人。四、依據時間說明建立兩種人。二、廣解，分兩部分：一、說明四種差別能夠成為建立八種人的因緣的意義，分三部分：一、總問。二、廣泛回答。三、總結。廣泛回答，分四部分：一、依據根器成熟與否建立兩種人，分兩部分：一、說明有堪能的人。二、說明無堪能的人。二、依據善於瞭解瑜伽與不善於瞭解瑜伽建立兩種人，分兩部分：一、說明善於瞭解方便的人。二、說明不善於瞭解方便的人。三、依據有無間斷的殷重與無無間斷的殷重建立兩種人，分兩部分：一、說明無間斷修行的人。二、說明有間斷修行的人。四、依據長時間修行與不修行建立兩種人，分兩部分：一、說明已經串習修行的人。二、說明未串習修行的人。三、總結。二、說明缺少因緣不能成就辨別的意義，分五部分：一、依據根器未成熟的人說明果實不能成就辨別。二、依據根器雖然成熟，如果不善巧方便，說明果實不能
【English Translation】 現代漢語譯本 English version I. Marking (outlining the essentials). II. Explanation. II. Explaining the diligence in ceasing realms, divided into three parts: I. Marking. II. Explanation. III. Pointing out the sentences. III. Explaining the diligence in ceasing afflictions, divided into three parts: I. Marking. II. Explanation, divided into two parts: I. Establishing what is to be treated, divided into two parts: I. Marking. II. Explanation. II. Establishing what can treat. III. Explaining the brief meaning, divided into two parts: I. Marking. II. Explanation. VI. Explaining renunciation, divided into three parts: I. General marking. II. Listing names. III. Separate explanations, divided into two parts: I. Explaining renunciation with good teachings, divided into two parts: I. Marking. II. Explanation, divided into two parts: I. Explaining worldly renunciation. II. Explaining ultimate renunciation. II. Explaining renunciation with bad teachings, divided into two parts: I. Marking. II. Explanation. VI. Explaining the conclusion. The eighteenth major gate, the fifteenth explaining how many types of people there are and the causes and conditions for establishing eight types of people, answering the fifteenth question, divided into two parts: I. General marking, divided into two parts: I. Marking out the eight types of people. II. Marking out the causes and conditions of the eight types of people. II. Separate explanations, divided into two parts: I. Brief explanation, divided into two parts: I. Explaining the eight types of people, divided into two parts: I. Question. II. Answer, divided into eight types, as stated in the treatise. II. Explaining the causes and conditions for establishing the eight types of people, divided into three parts: I. General question. II. Brief answer. III. Separate explanations, divided into four parts: I. Explaining the establishment of two types of people based on faculties. II. Explaining the establishment of two types of people based on yoga. III. Explaining the establishment of two types of people based on effort. IV. Explaining the establishment of two types of people based on time. II. Extensive explanation, divided into two parts: I. Explaining the meaning that four types of differences can become the causes and conditions for establishing eight types of people, divided into three parts: I. General question. II. Extensive answer. III. Conclusion. Extensive answer, divided into four parts: I. Establishing two types of people based on whether faculties are mature or not, divided into two parts: I. Explaining those who are capable. II. Explaining those who are incapable. II. Establishing two types of people based on whether they understand yoga well or not, divided into two parts: I. Explaining those who understand skillful means well. II. Explaining those who do not understand skillful means well. III. Establishing two types of people based on whether there is uninterrupted diligence or not, divided into two parts: I. Explaining those who practice without interruption. II. Explaining those who practice with interruption. IV. Establishing two types of people based on whether they practice for a long time or not, divided into two parts: I. Explaining those who have cultivated practice habitually. II. Explaining those who have not cultivated practice habitually. III. Conclusion. II. Explaining the meaning that lacking causes and conditions cannot accomplish discernment, divided into five parts: I. Explaining that the fruit cannot accomplish discernment based on those whose faculties are not mature. II. Explaining that even if the faculties are mature, if one is not skilled in skillful means, the fruit cannot
成辨。三依雖根成熟善知方便若無無間修明果不成辨。四依雖根成熟善知方便有無間修若未串修習明果不成辨。五依四法成熟明果有所辨。
十八中大門第十六七合明知諸魔及諸魔事答第十六七問分二。一總標分三。一標魔相。二標魔事。三明勸修。二別釋分二。一明諸魔相。二明魔事 初文分五。一總問。二略答列。三別釋分四。一明蘊魔分二。一標。二釋。二煩惱魔分二。一標。二釋。三明死魔分二。一標。二釋。四明天魔分三。一標。二釋。三結。四明建立四魔因由分二。一總標分四。一明死處。二明死因。三明死自性。四明死業。二別釋分四。一依所依明建立蘊魔分二。一立因。二顯果。二依因明建立煩惱魔分二。一立因。二顯果。三依自性明建立死魔分二。一立因。二顯果。四依業明建立天魔分二。一立因。二顯果。五釋經句意趣分三。一明暫時不得自在意趣分二。一標。二釋。二明得大自在意趣分二。一標。二釋。三明自在義分二。一依未離欲明自在義。二依離欲明自在義。第二明魔事分三。一總問。二廣答。三總結 廣答分八。一依出離善法明魔事分三。一立祈障法。二立能障法。三結。二依護根門明魔事分三。一立所障法。二明能障。三結。三依食知量明魔事分三。一立所障。二明能障。三結
【現代漢語翻譯】 現代漢語譯本： 成就辨別。三種依靠雖然根基成熟，善於瞭解方便法門，如果沒有無間斷的修行，明果就不能成就辨別。四種依靠雖然根基成熟，善於瞭解方便法門，有無間斷的修行，如果未曾串習修持，明果也不能成就辨別。五種依靠四法成熟，明果就能有所辨別。
十八中大門第十六七合明知諸魔及諸魔事答第十六七問分二。一總標分三。一標魔相。二標魔事。三明勸修。二別釋分二。一明諸魔相。二明魔事 初文分五。一總問。二略答列。三別釋分四。一明蘊魔分二。一標。二釋。二煩惱魔分二。一標。二釋。三明死魔分二。一標。二釋。四明天魔分三。一標。二釋。三結。四明建立四魔因由分二。一總標分四。一明死處。二明死因。三明死自性。四明死業。二別釋分四。一依所依明建立蘊魔分二。一立因。二顯果。二依因明建立煩惱魔分二。一立因。二顯果。三依自性明建立死魔分二。一立因。二顯果。四依業明建立天魔分二。一立因。二顯果。五釋經句意趣分三。一明暫時不得自在意趣分二。一標。二釋。二明得大自在意趣分二。一標。二釋。三明自在義分二。一依未離欲明自在義。二依離欲明自在義。第二明魔事分三。一總問。二廣答。三總結 廣答分八。一依出離善法明魔事分三。一立祈障法。二立能障法。三結。二依護根門明魔事分三。一立所障法。二明能障。三結。三依食知量明魔事分三。一立所障。二明能障。三結
【English Translation】 English version: Accomplishment of discernment. Although the three reliances have mature roots and are skilled in understanding expedient methods, without uninterrupted cultivation, the clear result cannot be accomplished and discerned. Although the four reliances have mature roots and are skilled in understanding expedient methods, with uninterrupted cultivation, if one has not practiced and habituated themselves, the clear result cannot be accomplished and discerned. The five reliances, with the four dharmas matured, can have some discernment of the clear result.
The Eighteenth Great Gate, the Sixteenth and Seventeenth combined, clearly knowing all the 'maras' (demons) and all the affairs of the 'maras' (demonic activities), answering the Sixteenth and Seventeenth questions, divided into two parts. First, a general statement, divided into three parts. First, stating the characteristics of 'maras' (demons). Second, stating the affairs of 'maras' (demonic activities). Third, clarifying and encouraging cultivation. Second, a separate explanation, divided into two parts. First, clarifying the characteristics of all 'maras' (demons). Second, clarifying the affairs of 'maras' (demonic activities). The first section is divided into five parts. First, a general question. Second, a brief answer listing. Third, a separate explanation, divided into four parts. First, clarifying the 'skandha mara' (demon of aggregates), divided into two parts. First, stating. Second, explaining. Second, the 'klesha mara' (demon of afflictions), divided into two parts. First, stating. Second, explaining. Third, clarifying the 'mrtyu mara' (demon of death), divided into two parts. First, stating. Second, explaining. Fourth, clarifying the 'devaputra mara' (demon of the sons of gods), divided into three parts. First, stating. Second, explaining. Third, concluding. Fourth, clarifying the causes and conditions for establishing the four 'maras' (demons), divided into two parts. First, a general statement, divided into four parts. First, clarifying the place of death. Second, clarifying the cause of death. Third, clarifying the nature of death. Fourth, clarifying the karma of death. Second, a separate explanation, divided into four parts. First, relying on the support to clarify the establishment of the 'skandha mara' (demon of aggregates), divided into two parts. First, establishing the cause. Second, revealing the result. Second, relying on the cause to clarify the establishment of the 'klesha mara' (demon of afflictions), divided into two parts. First, establishing the cause. Second, revealing the result. Third, relying on the nature to clarify the establishment of the 'mrtyu mara' (demon of death), divided into two parts. First, establishing the cause. Second, revealing the result. Fourth, relying on the karma to clarify the establishment of the 'devaputra mara' (demon of the sons of gods), divided into two parts. First, establishing the cause. Second, revealing the result. Fifth, explaining the meaning and intent of the sutra verses, divided into three parts. First, clarifying the intent of temporarily not obtaining freedom, divided into two parts. First, stating. Second, explaining. Second, clarifying the intent of obtaining great freedom, divided into two parts. First, stating. Second, explaining. Third, clarifying the meaning of freedom, divided into two parts. First, relying on not being separated from desire to clarify the meaning of freedom. Second, relying on being separated from desire to clarify the meaning of freedom. The second part clarifies the affairs of 'maras' (demons), divided into three parts. First, a general question. Second, a broad answer. Third, a conclusion. The broad answer is divided into eight parts. First, relying on the good dharma of renunciation to clarify the affairs of 'maras' (demons), divided into three parts. First, establishing the dharma of praying for obstacles. Second, establishing the dharma that can obstruct. Third, concluding. Second, relying on guarding the doors of the senses to clarify the affairs of 'maras' (demons), divided into three parts. First, establishing the dharma that is obstructed. Second, clarifying what can obstruct. Third, concluding. Third, relying on knowing the measure of food to clarify the affairs of 'maras' (demons), divided into three parts. First, establishing what is obstructed. Second, clarifying what can obstruct. Third, concluding.
。四依安住精勤修習明魔事分三。一立所障。二立能障。三結。五依正知而住明魔事分三。一立所障。二立能障分五如論。三結。六依三寶四諦等明魔事分三。一立所障。二立能障。三結。七依阿練若等明魔事分三。一立所障。二立能障。三結。八依利養等多法明魔事分二。一明能障法分十一如論。二結 三總結。
十八中大門第十八明正修行者精勤發趣空無有果答第十八問分五。一總標。二徴問。三列名。四解釋分二。一明空無果因分三。一明諸根未積集因。二明教授不隨順因。三明等持劣因。二明得果因 五明總結分二。一結無果。二結有果。
聲聞地第二廣解中第三廣解修行瑜伽處分三。一明生起。二頌略釋分二。一明往慶等四法。二明護養等五法。三廣解分二 一明往慶等四法。二明安立護養定資糧處等五法。
初文分四 第一明往問之相分四。一總標。二徴問。三列名。四明往問之儀分四。一明求請。二明申陳情事。三明請儀。四明請詞 第二明慶慰之法分二。一總標。二別釋分三。一明慶詞分九如論。二贊依教修行勝利分七如論。三明求法意趣分四如論 第三明問法分三。一立生起。二總標。三別釋分四。一問三歸。二問修梵行。三問修四諦。四問求涅槃 第四明尋求觀察法分三。一
【現代漢語翻譯】 現代漢語譯本：四依安住，精勤修習，闡明魔事，分為三部分：一、確立所障；二、確立能障；三、總結。五、依五種正知而住，闡明魔事，分為三部分：一、確立所障；二、確立能障，分為五部分，如論中所述；三、總結。六、依三寶（佛、法、僧）、四諦（苦、集、滅、道）等，闡明魔事，分為三部分：一、確立所障；二、確立能障；三、總結。七、依阿練若（寂靜處）等，闡明魔事，分為三部分：一、確立所障；二、確立能障；三、總結。八、依利養等多種法，闡明魔事，分為兩部分：一、闡明能障之法，分為十一部分，如論中所述；二、總結。三、總的總結。
第十八中大門，闡明正修行者精勤發趣，空無有果，回答第十八個問題，分為五部分：一、總的標示；二、提出疑問；三、列出名稱；四、解釋，分為兩部分：一、闡明空無果的原因，分為三部分：一、闡明諸根未積集的因；二、闡明教授不隨順的因；三、闡明等持（禪定）低劣的因；二、闡明得果的因；五、闡明總結，分為兩部分：一、總結無果；二、總結有果。
聲聞地第二，廣解中第三，廣解修行瑜伽處，分為三部分：一、闡明生起；二、頌文略釋，分為兩部分：一、闡明往慶等四法；二、闡明護養等五法；三、廣為解釋，分為兩部分：一、闡明往慶等四法；二、闡明安立護養定資糧處等五法。
初文分為四部分：第一，闡明往問之相，分為四部分：一、總的標示；二、提出疑問；三、列出名稱；四、闡明往問的禮儀，分為四部分：一、闡明求請；二、闡明申陳情事；三、闡明請儀；四、闡明請詞。第二，闡明慶慰之法，分為兩部分：一、總的標示；二、分別解釋，分為三部分：一、闡明慶詞，分為九部分，如論中所述；二、讚歎依教修行勝利，分為七部分，如論中所述；三、闡明求法意趣，分為四部分，如論中所述。第三，闡明問法，分為三部分：一、確立生起；二、總的標示；三、分別解釋，分為四部分：一、問三歸（皈依佛、法、僧）；二、問修梵行（清凈行）；三、問修四諦（苦、集、滅、道）；四、問求涅槃（寂滅）。第四，闡明尋求觀察法，分為三部分：一
【English Translation】 English version: Fourth, relying on the four reliances and diligently practicing, clarifying the affairs of Mara, divided into three parts: 1. Establishing what is obstructed; 2. Establishing what can obstruct; 3. Conclusion. Fifth, relying on the five correct knowledges and abiding, clarifying the affairs of Mara, divided into three parts: 1. Establishing what is obstructed; 2. Establishing what can obstruct, divided into five parts, as described in the treatise; 3. Conclusion. Sixth, relying on the Three Jewels (Buddha, Dharma, Sangha), the Four Noble Truths (suffering, origin, cessation, path), etc., clarifying the affairs of Mara, divided into three parts: 1. Establishing what is obstructed; 2. Establishing what can obstruct; 3. Conclusion. Seventh, relying on Aranyas (secluded places), etc., clarifying the affairs of Mara, divided into three parts: 1. Establishing what is obstructed; 2. Establishing what can obstruct; 3. Conclusion. Eighth, relying on gains and offerings, etc., many dharmas, clarifying the affairs of Mara, divided into two parts: 1. Clarifying the dharmas that can obstruct, divided into eleven parts, as described in the treatise; 2. Conclusion. 3. Overall conclusion.
The eighteenth great gate, clarifying that diligent practitioners strive but emptiness has no result, answering the eighteenth question, divided into five parts: 1. General indication; 2. Raising questions; 3. Listing names; 4. Explanation, divided into two parts: 1. Clarifying the causes of emptiness having no result, divided into three parts: 1. Clarifying the cause of the roots not being accumulated; 2. Clarifying the cause of the teachings not being in accordance; 3. Clarifying the cause of inferior Samadhi (meditative absorption); 2. Clarifying the cause of attaining results; 5. Clarifying the conclusion, divided into two parts: 1. Concluding no result; 2. Concluding having result.
The second Bhumi of the Sravakas (Disciples), the third extensive explanation, extensively explaining the place of practicing Yoga, divided into three parts: 1. Clarifying arising; 2. Brief explanation of the verses, divided into two parts: 1. Clarifying the four dharmas of going to celebrate, etc.; 2. Clarifying the five dharmas of protecting and nourishing, etc.; 3. Extensive explanation, divided into two parts: 1. Clarifying the four dharmas of going to celebrate, etc.; 2. Clarifying the five dharmas of establishing the place of protecting, nourishing, and the resources for Samadhi.
The initial text is divided into four parts: First, clarifying the appearance of going to ask, divided into four parts: 1. General indication; 2. Raising questions; 3. Listing names; 4. Clarifying the etiquette of going to ask, divided into four parts: 1. Clarifying seeking and requesting; 2. Clarifying stating the circumstances; 3. Clarifying the etiquette of requesting; 4. Clarifying the words of requesting. Second, clarifying the dharma of congratulating and comforting, divided into two parts: 1. General indication; 2. Separate explanation, divided into three parts: 1. Clarifying the words of congratulation, divided into nine parts, as described in the treatise; 2. Praising the victory of practicing according to the teachings, divided into seven parts, as described in the treatise; 3. Clarifying the intention of seeking the Dharma, divided into four parts, as described in the treatise. Third, clarifying asking about the Dharma, divided into three parts: 1. Establishing arising; 2. General indication; 3. Separate explanation, divided into four parts: 1. Asking about the Three Refuges (Buddha, Dharma, Sangha); 2. Asking about practicing Brahmacharya (pure conduct); 3. Asking about practicing the Four Noble Truths (suffering, origin, cessation, path); 4. Asking about seeking Nirvana (liberation). Fourth, clarifying seeking and observing the Dharma, divided into three parts: 1.
總標。二列名分二。一列四處所名分二。一問。二答分四如論。二列四因緣名分二。一問。二答分四如論。三別釋分四 一依審問明尋求愿等四法分二。一明尋求愿分三。一問。二答。三結。二尋求種姓及根行三法分二。一問。二答分三。一總問。二別問分三如論。三明利鈍差別 二依言論明尋求種姓等三法分三。一總標。二別釋分三。一尋求種姓分三。一明尋求聲聞種姓。二求獨覺種姓。三明非大乘種姓。二尋求根分三。一明鈍。二明利。三明中。三尋求行分五。一明貪行相。二明瞋行相。三明癡行相。四明慢行相。五明尋思行相。三結 三依所作明尋求種姓等三法分四。一問 二答。三結。四明瞭相義 四依知他心智明尋求種姓等三法分二。一問。二答分二。一立因。二顯果。
第二明安立護養定資糧等五法分四。一明生起。二徴問。三列名。四廣解釋分五。一明護養定資糧處。二明遠離處。三明心一境性處。四明障清凈處。五明修作意處。
初文分三。一總問。二廣答分二 一依成就戒律儀明護養定資糧分二。一立因分四如論。二顯果分二。一依已得明果。二依未得明果 二例余根律儀等余資糧法明護養定資糧分五。一依不退。二依圓滿。三現行。四依欣慕。五依精進明護定資糧 三結分二。一結
【現代漢語翻譯】 現代漢語譯本 總標。二列名分二：一、列四處所名分二：1. 問，2. 答（分四，如論）。二、列四因緣名分二：1. 問，2. 答（分四，如論）。 三、別釋分四： 一、依審問明尋求愿等四法分二：1. 明尋求愿分三：(1) 問，(2) 答，(3) 結。2. 尋求種姓（Gotra，家族或血統）、及根行三法分二：(1) 問，(2) 答（分三：1. 總問，2. 別問（分三，如論））。3. 明利鈍差別。 二、依言論明尋求種姓等三法分三：1. 總標，2. 別釋（分三：1. 尋求種姓分三：(1) 明尋求聲聞種姓，(2) 求獨覺種姓，(3) 明非大乘種姓。2. 尋求根分三：(1) 明鈍，(2) 明利，(3) 明中。3. 尋求行分五：(1) 明貪行相，(2) 明瞋行相，(3) 明癡行相，(4) 明慢行相，(5) 明尋思行相）。3. 結。 三、依所作明尋求種姓等三法分四：1. 問，2. 答，3. 結，4. 明瞭相義。 四、依知他心智明尋求種姓等三法分二：1. 問，2. 答（分二：1. 立因，2. 顯果）。
第二明安立護養定資糧等五法分四：1. 明生起，2. 徴問，3. 列名，4. 廣解釋（分五：1. 明護養定資糧處，2. 明遠離處，3. 明心一境性處，4. 明障清凈處，5. 明修作意處）。
初文分三：1. 總問，2. 廣答（分二：1. 依成就戒律儀明護養定資糧分二：(1) 立因（分四，如論），(2) 顯果（分二：1. 依已得明果，2. 依未得明果）。2. 例余根律儀等余資糧法明護養定資糧分五：(1) 依不退，(2) 依圓滿，(3) 現行，(4) 依欣慕，(5) 依精進明護定資糧）。3. 結（分二：1. 結）
【English Translation】 English version General outline. Two categories are listed, divided into two: First, listing the names of four locations, divided into two: 1. Question, 2. Answer (divided into four, as in the treatise). Second, listing the names of four causes and conditions, divided into two: 1. Question, 2. Answer (divided into four, as in the treatise). Third, separate explanation, divided into four: First, based on inquiry, clarifying the four dharmas of seeking, aspiration, etc., divided into two: 1. Clarifying seeking and aspiration, divided into three: (1) Question, (2) Answer, (3) Conclusion. 2. Seeking Gotra (family lineage or origin), and the three dharmas of faculties and conduct, divided into two: (1) Question, (2) Answer (divided into three: 1. General question, 2. Specific questions (divided into three, as in the treatise)). 3. Clarifying the difference between sharpness and dullness. Second, based on discourse, clarifying the three dharmas of seeking Gotra, etc., divided into three: 1. General outline, 2. Separate explanation (divided into three: 1. Seeking Gotra, divided into three: (1) Clarifying the seeking of Śrāvaka (hearer) Gotra, (2) Seeking Pratyekabuddha (solitary buddha) Gotra, (3) Clarifying non-Mahāyāna (great vehicle) Gotra. 2. Seeking faculties, divided into three: (1) Clarifying dullness, (2) Clarifying sharpness, (3) Clarifying middling. 3. Seeking conduct, divided into five: (1) Clarifying the aspect of greed conduct, (2) Clarifying the aspect of hatred conduct, (3) Clarifying the aspect of delusion conduct, (4) Clarifying the aspect of pride conduct, (5) Clarifying the aspect of thinking conduct). 3. Conclusion. Third, based on actions, clarifying the three dharmas of seeking Gotra, etc., divided into four: 1. Question, 2. Answer, 3. Conclusion, 4. Clarifying the meaning of characteristics. Fourth, based on the knowledge of others' minds, clarifying the three dharmas of seeking Gotra, etc., divided into two: 1. Question, 2. Answer (divided into two: 1. Establishing the cause, 2. Revealing the result).
Second, clarifying the five dharmas of establishing, protecting, and nourishing the resources for samādhi (concentration), etc., divided into four: 1. Clarifying arising, 2. Questioning, 3. Listing names, 4. Extensive explanation (divided into five: 1. Clarifying the place for protecting and nourishing the resources for samādhi, 2. Clarifying the place for distancing, 3. Clarifying the place for one-pointedness of mind, 4. Clarifying the place for purifying obstacles, 5. Clarifying the place for cultivating attention).
The initial text is divided into three: 1. General question, 2. Extensive answer (divided into two: 1. Based on accomplishing the discipline of precepts, clarifying the protection and nourishment of the resources for samādhi, divided into two: (1) Establishing the cause (divided into four, as in the treatise), (2) Revealing the result (divided into two: 1. Based on what has been obtained, clarifying the result, 2. Based on what has not been obtained, clarifying the result). 2. Using the remaining faculties, the discipline of precepts, and other resource dharmas as examples, clarifying the protection and nourishment of the resources for samādhi, divided into five: (1) Based on non-regression, (2) Based on completeness, (3) Present conduct, (4) Based on admiration, (5) Based on diligence, clarifying the resources for protecting samādhi). 3. Conclusion (divided into two: 1. Conclusion)
因。二結果。
第二明遠離處分四。一總問。二略答。三別釋。四總結 別釋分三 第一明處所圓滿分二。一總問。二廣答有二異門。初門依阿練若等明處所圓滿分三。一標。二釋分三。一明空閑室。二明林下。三明阿練若。三結。第二異門依端嚴等五法明處所圓滿分二。一總標。二別釋分五。一依端嚴明處所圓滿分三。一總標。二別釋分八如論。三結。二依無情等明處所圓滿分三。一標。二釋。三結。三依無惡獸等明處所圓滿分三。一標。二釋。三結。四依資緣明處所圓滿分三。一標。二釋。三結。五依善知識等明處所圓滿分三。一標。二釋分二。一立因。二顯果。三結 第二明威儀圓滿分三。一總問。二廣答。三總結 廣答分二。一引經略答分二。一明行威儀分四如論。二明臥具威儀分二。一標。二釋。二釋經句意趣分三。一明結加趺坐意趣分四。一總問。二略答。三別釋分五。一依生輕安。二依身不疲倦。三依不共。四依生信。五依共許立結加趺坐勝利功德。四結。二明端身正愿分三。一總標經句。二別釋經文分二。一明端身份二。一問。二答。二明正愿分二。一問。二答。三明二用分二。一明端身用。二明正愿用。三明安住背念分二。一標經句。二釋經文分二。一問。二答分二。一依棄背黑品明背念分
【現代漢語翻譯】 現代漢語譯本： 因。二、結果。
第二，闡明遠離之處，分為四個部分：一、總的提問；二、簡略的回答；三、詳細的解釋；四、總結。詳細解釋又分為三個部分。第一，闡明處所的圓滿，分為兩個部分：一、總的提問；二、廣泛的回答，有兩種不同的方式。第一種方式，依據阿練若（Aranya，意為寂靜處）等闡明處所的圓滿，分為三個部分：一、標示；二、解釋，又分為三個部分：一、闡明空閑的房間；二、闡明樹林下；三、闡明阿練若；三、總結。第二種方式，依據端嚴等五法闡明處所的圓滿，分為兩個部分：一、總的標示；二、分別解釋，分為五個部分：一、依據端嚴闡明處所的圓滿，分為三個部分：一、總的標示；二、分別解釋，分為八個方面，如論中所述；三、總結。二、依據無情等闡明處所的圓滿，分為三個部分：一、標示；二、解釋；三、總結。三、依據無惡獸等闡明處所的圓滿，分為三個部分：一、標示；二、解釋；三、總結。四、依據資緣闡明處所的圓滿，分為三個部分：一、標示；二、解釋；三、總結。五、依據善知識等闡明處所的圓滿，分為三個部分：一、標示；二、解釋，分為兩個部分：一、確立原因；二、顯示結果；三、總結。
第二，闡明威儀的圓滿，分為三個部分：一、總的提問；二、廣泛的回答；三、總結。廣泛的回答分為兩個部分：一、引用經文簡略回答，分為兩個部分：一、闡明行的威儀，分為四個方面，如論中所述；二、闡明臥具的威儀，分為兩個部分：一、標示；二、解釋。二、解釋經句的意趣，分為三個部分：一、闡明結加趺坐（Vajrasana，意為金剛坐）的意趣，分為四個部分：一、總的提問；二、簡略的回答；三、詳細的解釋，分為五個方面：一、依據產生輕安；二、依據身體不疲倦；三、依據不共（指獨特的）；四、依據產生信心；五、依據共同認可，確立結加趺坐的勝利功德；四、總結。二、闡明端身正愿，分為三個部分：一、總的標示經句；二、分別解釋經文，分為兩個部分：一、闡明端身，分為兩個部分：一、提問；二、回答。二、闡明正愿，分為兩個部分：一、提問；二、回答。三、闡明二者的作用，分為兩個部分：一、闡明端身的作用；二、闡明正愿的作用。三、闡明安住背念，分為兩個部分：一、標示經句；二、解釋經文，分為兩個部分：一、提問；二、回答，分為兩個部分：一、依據捨棄背離黑品闡明背念。
【English Translation】 English version: Cause. Two, result.
Second, explaining the aspects of secluded places, divided into four parts: One, a general question; Two, a brief answer; Three, detailed explanations; Four, a conclusion. The detailed explanations are further divided into three parts. First, explaining the perfection of the location, divided into two parts: One, a general question; Two, a broad answer, with two different approaches. The first approach, based on Aranya (meaning quiet place) etc., explains the perfection of the location, divided into three parts: One, indication; Two, explanation, further divided into three parts: One, explaining a vacant room; Two, explaining under the trees; Three, explaining Aranya; Three, conclusion. The second approach, based on the five Dharmas such as elegance, explains the perfection of the location, divided into two parts: One, a general indication; Two, separate explanations, divided into five parts: One, based on elegance, explaining the perfection of the location, divided into three parts: One, a general indication; Two, separate explanations, divided into eight aspects, as described in the treatise; Three, conclusion. Two, based on insentient objects etc., explaining the perfection of the location, divided into three parts: One, indication; Two, explanation; Three, conclusion. Three, based on the absence of vicious beasts etc., explaining the perfection of the location, divided into three parts: One, indication; Two, explanation; Three, conclusion. Four, based on resources, explaining the perfection of the location, divided into three parts: One, indication; Two, explanation; Three, conclusion. Five, based on virtuous friends etc., explaining the perfection of the location, divided into three parts: One, indication; Two, explanation, divided into two parts: One, establishing the cause; Two, revealing the result; Three, conclusion.
Second, explaining the perfection of deportment, divided into three parts: One, a general question; Two, a broad answer; Three, a conclusion. The broad answer is divided into two parts: One, briefly answering by quoting scriptures, divided into two parts: One, explaining the deportment of walking, divided into four aspects, as described in the treatise; Two, explaining the deportment of bedding, divided into two parts: One, indication; Two, explanation. Two, explaining the intended meaning of the scriptural verses, divided into three parts: One, explaining the intended meaning of Vajrasana (meaning diamond posture), divided into four parts: One, a general question; Two, a brief answer; Three, detailed explanations, divided into five aspects: One, based on generating ease and comfort; Two, based on the body not being fatigued; Three, based on being uncommon (unique); Four, based on generating faith; Five, based on common acceptance, establishing the meritorious virtues of Vajrasana; Four, conclusion. Two, explaining upright body and correct aspiration, divided into three parts: One, a general indication of the scriptural verse; Two, separate explanations of the scriptural text, divided into two parts: One, explaining upright body, divided into two parts: One, question; Two, answer. Two, explaining correct aspiration, divided into two parts: One, question; Two, answer. Three, explaining the functions of the two, divided into two parts: One, explaining the function of upright body; Two, explaining the function of correct aspiration. Three, explaining abiding in mindfulness of the back, divided into two parts: One, indication of the scriptural verse; Two, explanation of the scriptural text, divided into two parts: One, question; Two, answer, divided into two parts: One, based on abandoning and turning away from the dark qualities, explaining mindfulness of the back.
二。一標。二釋。二依除遣不定地所緣明背念分二。一標。二釋 三總結 第三明遠離圓滿分四。一問。二略答。三列名。四別釋分二。一明身遠離分三。一標。二釋。三結。二明心遠離分三。一標。二釋。三結 四總結。
第三明心一境性分處分二異門 初門依數隨念等四法明心一境性分四。一總問。二引經略答分二。一標。二釋。三別釋經文。四總結 別釋分四 一明數數隨念分二。一問。二答分二。一立因。二顯果 二明同分所緣分二。一問。二答分二。一明正義分三。一立因。二顯果。三結。二問答分別分三。一問。二答。三結 三明適悅相應分二。一明正義 二結 四明無罪適悅相應分二。一明正義。二結 四明總結。
第二異門依止觀二法明心一境性分二 一略釋分二 一標。二釋分二。一明止品。二明觀品 二廣解分三。一依九種住心明止品。二依四種慧行明觀品。三總結。
初文分三。一總問。二引經略答。三別釋經句分三 一明九住心相分九。一明內住分三。一問。二答分二。一立因。二顯果。三結。二明等住分三。一問。二答分二。一明前過。二顯后德。三結。三明安住分三。一問。二答分二。一立前過。二顯后德。三結。四明近住分三。一問。二答分二。一立因。二顯果。
【現代漢語翻譯】 現代漢語譯本 二。一、標。二、釋。二、依除遣不定地所緣明背念分二：一、標。二、釋。三、總結。第三、明遠離圓滿分四：一、問。二、略答。三、列名。四、別釋分二：一、明身遠離分三：一、標。二、釋。三、結。二、明心遠離分三：一、標。二、釋。三、結。四、總結。
第三、明心一境性分處分二異門。初門依數隨念等四法明心一境性分四：一、總問。二、引經略答分二：一、標。二、釋。三、別釋經文。四、總結。別釋分四：一、明數數隨念分二：一、問。二、答分二：一、立因。二、顯果。二、明同分所緣分二：一、問。二、答分二：一、明正義分三：一、立因。二、顯果。三、結。二、問答分別分三：一、問。二、答。三、結。三、明適悅相應分二：一、明正義。二、結。四、明無罪適悅相應分二：一、明正義。二、結。四、明總結。
第二異門依止觀二法明心一境性分二：一、略釋分二：一、標。二、釋分二：一、明止品。二、明觀品。二、廣解分三：一、依九種住心明止品。二、依四種慧行明觀品。三、總結。
初文分三：一、總問。二、引經略答。三、別釋經句分三：一、明九住心相分九：一、明內住分三：一、問。二、答分二：一、立因。二、顯果。三、結。二、明等住分三：一、問。二、答分二：一、明前過。二、顯后德。三、結。三、明安住分三：一、問。二、答分二：一、立前過。二、顯后德。三、結。四、明近住分三：一、問。二、答分二：一、立因。二、顯果。
【English Translation】 English version Two. One, heading. Two, explanation. Two, relying on eliminating the uncertain object, clarifying the mindfulness that turns away, divided into two: One, heading. Two, explanation. Three, conclusion. Third, clarifying the perfection of detachment, divided into four: One, question. Two, brief answer. Three, listing names. Four, separate explanations, divided into two: One, clarifying physical detachment, divided into three: One, heading. Two, explanation. Three, conclusion. Two, clarifying mental detachment, divided into three: One, heading. Two, explanation. Three, conclusion. Four, conclusion.
Third, clarifying the one-pointedness of mind, dividing into two different approaches. The first approach relies on four methods such as number, mindfulness, etc., to clarify the one-pointedness of mind, divided into four: One, general question. Two, brief answer citing scripture, divided into two: One, heading. Two, explanation. Three, separate explanation of the scripture text. Four, conclusion. Separate explanations divided into four: One, clarifying repeated mindfulness, divided into two: One, question. Two, answer, divided into two: One, establishing the cause. Two, revealing the result. Two, clarifying the object of shared nature, divided into two: One, question. Two, answer, divided into two: One, clarifying the correct meaning, divided into three: One, establishing the cause. Two, revealing the result. Three, conclusion. Two, question and answer differentiation, divided into three: One, question. Two, answer. Three, conclusion. Three, clarifying accordance with suitability, divided into two: One, clarifying the correct meaning. Two, conclusion. Four, clarifying accordance with blameless suitability, divided into two: One, clarifying the correct meaning. Two, conclusion. Four, clarifying the conclusion.
The second approach relies on the two methods of 'shamatha' (止) and 'vipassanā' (觀) to clarify the one-pointedness of mind, divided into two: One, brief explanation, divided into two: One, heading. Two, explanation, divided into two: One, clarifying the 'shamatha' (止) aspect. Two, clarifying the 'vipassanā' (觀) aspect. Two, extensive explanation, divided into three: One, clarifying the 'shamatha' (止) aspect based on the nine stages of abiding mind. Two, clarifying the 'vipassanā' (觀) aspect based on the four types of wisdom practice. Three, conclusion.
The initial text is divided into three: One, general question. Two, brief answer citing scripture. Three, separate explanation of the scripture verses, divided into three: One, clarifying the characteristics of the nine stages of abiding mind, divided into nine: One, clarifying 'inner abiding' (內住), divided into three: One, question. Two, answer, divided into two: One, establishing the cause. Two, revealing the result. Three, conclusion. Two, clarifying 'equal abiding' (等住), divided into three: One, question. Two, answer, divided into two: One, clarifying the previous fault. Two, revealing the subsequent virtue. Three, conclusion. Three, clarifying 'settled abiding' (安住), divided into three: One, question. Two, answer, divided into two: One, establishing the previous fault. Two, revealing the subsequent virtue. Three, conclusion. Four, clarifying 'close abiding' (近住), divided into three: One, question. Two, answer, divided into two: One, establishing the cause. Two, revealing the result.
三結。五明調順分三。一問。二答分二。一立所治。二立能治。三結。六明寂靜分三。一問。二答分二。一立所治。二立能治。三結。七明最極寂靜分三。一問。二答分二。一立所治。二立能治。三結。八明專注一趣分三。一問。二答分二。一立因。二顯果。三結。九明等持分三。一問。二答分二。一立因。二顯果。三結 二明成辨九住心法分三。一總標。二列名分六如論。三解釋分五如論 三明四種作意能成九種心住分四。一總標。二列名分四如論。三別釋分四如論。四總結分二。一結四作意是止品。二結是觀品。
第二依四種慧行分等四法明觀品分四。一依四種慧行作意明修觀品。二依三門六事差別所緣明修觀品。三依勤修不凈等五觀明修觀品。四依黑白二品所攝加行明修觀品。
初文分三。一總問。二引經略答分三。一立因。二顯果。三結。三別釋經句分四 一明能正思擇分二。一問。二答分二。一立所緣。二立能緣 二明最極思擇分二。一問。二答分二。一立所緣。二立能緣 三明周遍尋思擇分二。一問。二答分二。一立所緣。二立能緣 四明周遍伺察分二。一問。二答分二。一立所緣。二立能緣。
第二依三門六事差別明觀品分二。一總標。二廣解分二 第一明三門義分四。一總問。二
【現代漢語翻譯】 現代漢語譯本： 三、三結。 五、五明調順分三：一、問；二、答分二：一、立所治，二、立能治；三、結。 六、六明寂靜分三：一、問；二、答分二：一、立所治，二、立能治；三、結。 七、七明最極寂靜分三：一、問；二、答分二：一、立所治，二、立能治；三、結。 八、八明專注一趣分三：一、問；二、答分二：一、立因，二、顯果；三、結。 九、九明等持分三：一、問；二、答分二：一、立因，二、顯果；三、結。 二、二明成辨九住心法分三：一、總標；二、列名分六如論；三、解釋分五如論。 三、三明四種作意能成九種心住分四：一、總標；二、列名分四如論；三、別釋分四如論；四、總結分二：一、結四作意是止品，二、結是觀品。
第二、依四種慧行分等四法明觀品分四：一、依四種慧行作意明修觀品；二、依三門六事差別所緣明修觀品；三、依勤修不凈等五觀明修觀品；四、依黑白二品所攝加行明修觀品。
初文分三：一、總問；二、引經略答分三：一、立因，二、顯果，三、結；三、別釋經句分四：一、明能正思擇分二：一、問；二、答分二：一、立所緣，二、立能緣；二、明最極思擇分二：一、問；二、答分二：一、立所緣，二、立能緣；三、明周遍尋思擇分二：一、問；二、答分二：一、立所緣，二、立能緣；四、明周遍伺察分二：一、問；二、答分二：一、立所緣，二、立能緣。
第二、依三門六事差別明觀品分二：一、總標；二、廣解分二：第一、明三門義分四：一、總問；二
【English Translation】 English version: Three, three conclusions. Five, five clarifications on taming the mind, divided into three parts: One, question; Two, answer, divided into two parts: One, establishing what is to be tamed; Two, establishing what can tame; Three, conclusion. Six, six clarifications on tranquility, divided into three parts: One, question; Two, answer, divided into two parts: One, establishing what is to be tamed; Two, establishing what can tame; Three, conclusion. Seven, seven clarifications on the utmost tranquility, divided into three parts: One, question; Two, answer, divided into two parts: One, establishing what is to be tamed; Two, establishing what can tame; Three, conclusion. Eight, eight clarifications on focusing on one aim, divided into three parts: One, question; Two, answer, divided into two parts: One, establishing the cause; Two, revealing the result; Three, conclusion. Nine, nine clarifications on equanimity, divided into three parts: One, question; Two, answer, divided into two parts: One, establishing the cause; Two, revealing the result; Three, conclusion. Two, two clarifications on accomplishing the nine stages of abiding in the mind, divided into three parts: One, general statement; Two, listing the names according to the six aspects of the treatise; Three, explanation according to the five aspects of the treatise. Three, three clarifications on the four types of attention that can accomplish the nine stages of abiding in the mind, divided into four parts: One, general statement; Two, listing the names according to the four aspects of the treatise; Three, separate explanations according to the four aspects of the treatise; Four, summary, divided into two parts: One, concluding that the four types of attention belong to the 'stopping' (止) category; Two, concluding that it belongs to the 'observing' (觀) category.
Secondly, based on the four types of wisdom practices, dividing into four dharmas to clarify the 'observing' (觀) category, divided into four parts: One, clarifying the practice of 'observing' (觀) based on the four types of wisdom practice attention; Two, clarifying the practice of 'observing' (觀) based on the differences in the three doors and six affairs as objects; Three, clarifying the practice of 'observing' (觀) based on diligently practicing the five contemplations such as impurity; Four, clarifying the practice of 'observing' (觀) based on the practices included in the black and white categories.
The initial text is divided into three parts: One, general question; Two, brief answer citing the sutras, divided into three parts: One, establishing the cause; Two, revealing the result; Three, conclusion; Three, separate explanation of the sutra sentences, divided into four parts: One, clarifying the ability to correctly discern, divided into two parts: One, question; Two, answer, divided into two parts: One, establishing the object; Two, establishing the subject; Two, clarifying the utmost discernment, divided into two parts: One, question; Two, answer, divided into two parts: One, establishing the object; Two, establishing the subject; Three, clarifying pervasive searching and discerning, divided into two parts: One, question; Two, answer, divided into two parts: One, establishing the object; Two, establishing the subject; Four, clarifying pervasive investigation and examination, divided into two parts: One, question; Two, answer, divided into two parts: One, establishing the object; Two, establishing the subject.
Secondly, based on the differences in the three doors and six affairs, clarifying the 'observing' (觀) category, divided into two parts: One, general statement; Two, extensive explanation, divided into two parts: First, clarifying the meaning of the three doors, divided into four parts: One, general question; Two
引經略答。三別釋經句分三。一依聞慧明唯隨相行門觀分三。一問。二答分二。一立所緣。二立能緣分二。一粗。二細。三結。二依思慧明隨尋思行門觀分二。一立因。二顯果。三明依修慧隨伺察行門觀分三。一立因。二顯果。三結。四總結 第二明六事差別所緣觀分五。一總問。二引經略答分三。一標。二釋。三結。三別釋經句。四總結。五明立六事意趣 別釋分六 一明尋思于義分三。一問。二答分二。一立所緣。二立能緣。三結 二明尋思於事分三。一問。二答。三結 三明尋思于相分三。一問。一答分二。一標。二釋。三結 四明尋思于品分三。一問。二答分三。一標。二列名。三別釋分二。一明黑品。二明白品。三結 五明尋思於時分三。一問。二答分二。一總標。二別釋分三如論。三結 六明尋思于理分五。一總問。二略答。三列名分四如論。四別釋分四。一明觀待道理分二。一立因。二顯果分二。一依二諦。二依因緣之法明觀待。二明作用道理分二。一標。二釋。三明證成道理分三。一標。二列名。三別釋分三如論。四明法爾道理分二。一立法□。二立信相。五總結 第四總結 第五明建立六事意趣分六。一總問。二略答。三徴問。四列名。五別釋分三。一依尋思義明建立語覺。二依尋思事及自相明建
【現代漢語翻譯】 現代漢語譯本 引經略答。三別釋經句，分三：一、依聞慧明唯隨相行門觀，分三：一問，二答，分二：一立所緣，二立能緣，分二：一粗，二細，三結。二、依思慧明隨尋思行門觀，分二：一立因，二顯果。三、明依修慧隨伺察行門觀，分三：一立因，二顯果，三結。四、總結。 第二，明六事差別所緣觀，分五：一、總問，二、引經略答，分三：一標，二釋，三結。三、別釋經句。四、總結。五、明立六事意趣。 別釋分六：一、明尋思于義，分三：一問，二答，分二：一立所緣，二立能緣，三結。二、明尋思於事，分三：一問，二答，三結。三、明尋思于相，分三：一問，一答，分二：一標，二釋，三結。四、明尋思于品，分三：一問，二答，分三：一標，二列名，三別釋，分二：一明黑品，二明白品，三結。五、明尋思於時，分三：一問，二答，分二：一總標，二別釋，分三如論。三結。六、明尋思于理，分五：一、總問，二、略答，三、列名，分四如論。四、別釋，分四：一、明觀待道理，分二：一立因，二顯果，分二：一依二諦（satya-dvaya，兩種真理），二依因緣之法明觀待。二、明作用道理，分二：一標，二釋。三、明證成道理，分三：一標，二列名，三別釋，分三如論。四、明法爾道理，分二：一立法□，二立信相。五、總結。 第四，總結。 第五，明建立六事意趣，分六：一、總問，二、略答，三、徴問，四、列名，五、別釋，分三：一、依尋思義明建立語覺，二、依尋思事及自相明建
【English Translation】 English version Answering briefly by citing scriptures. Threefold explanation of the sutra sentences, divided into three: 1. Relying on learning-wisdom to illuminate the contemplation of the gate of following appearances only, divided into three: 1. Question, 2. Answer, divided into two: 1. Establishing the object of cognition, 2. Establishing the subject of cognition, divided into two: 1. Coarse, 2. Subtle, 3. Conclusion. 2. Relying on thinking-wisdom to illuminate the contemplation of the gate of following contemplation, divided into two: 1. Establishing the cause, 2. Revealing the result. 3. Illuminating reliance on cultivation-wisdom to follow the gate of observation, divided into three: 1. Establishing the cause, 2. Revealing the result, 3. Conclusion. 4. Summary. Second, illuminating the contemplation of the objects of cognition differentiated by the six matters, divided into five: 1. General question, 2. Answering briefly by citing scriptures, divided into three: 1. Labeling, 2. Explanation, 3. Conclusion. 3. Explaining the sutra sentences separately. 4. Summary. 5. Illuminating the intention of establishing the six matters. Separate explanations divided into six: 1. Illuminating contemplation on meaning, divided into three: 1. Question, 2. Answer, divided into two: 1. Establishing the object of cognition, 2. Establishing the subject of cognition, 3. Conclusion. 2. Illuminating contemplation on events, divided into three: 1. Question, 2. Answer, 3. Conclusion. 3. Illuminating contemplation on characteristics, divided into three: 1. Question, 1. Answer, divided into two: 1. Labeling, 2. Explanation, 3. Conclusion. 4. Illuminating contemplation on categories, divided into three: 1. Question, 2. Answer, divided into three: 1. Labeling, 2. Listing names, 3. Separate explanations, divided into two: 1. Illuminating the dark category, 2. Illuminating the bright category, 3. Conclusion. 5. Illuminating contemplation on time, divided into three: 1. Question, 2. Answer, divided into two: 1. General labeling, 2. Separate explanations, divided into three as in the treatise. 3. Conclusion. 6. Illuminating contemplation on reason, divided into five: 1. General question, 2. Brief answer, 3. Listing names, divided into four as in the treatise. 4. Separate explanations, divided into four: 1. Illuminating the reason of dependence, divided into two: 1. Establishing the cause, 2. Revealing the result, divided into two: 1. Relying on the two truths (satya-dvaya), 2. Relying on the law of cause and condition to illuminate dependence. 2. Illuminating the reason of function, divided into two: 1. Labeling, 2. Explanation. 3. Illuminating the reason of proof, divided into three: 1. Labeling, 2. Listing names, 3. Separate explanations, divided into three as in the treatise. 4. Illuminating the reason of suchness, divided into two: 1. Establishing the law □, 2. Establishing the aspect of faith. 5. Summary. Fourth, summary. Fifth, illuminating the intention of establishing the six matters, divided into six: 1. General question, 2. Brief answer, 3. Questioning, 4. Listing names, 5. Separate explanations, divided into three: 1. Relying on contemplation on meaning to illuminate the establishment of verbal awareness, 2. Relying on contemplation on events and self-characteristics to illuminate the establishment
立事邊際覺。三依尋思共相品時理四法明建立如實覺。六總結分二。一標。二釋分三如論。
第三依勤修不凈等五觀明觀品分五。一依勤修不凈觀尋思六事差別明修觀品。二依勤修慈觀尋思六事差別明修觀品。三依勤修緣起觀尋思六事差別明修觀品。四依勤修界差別觀尋思六事差別明修觀品。五依勤修隨念出入息觀尋思六事差別明修觀品。
初文分三。一總問。二廣答。三總結 廣答分六 一明於不凈尋思其義分三。一立因。二顯果。三結 二明於不凈尋思其事分三。一問。二答分二。一立因。二顯果分二。一標。二釋。三結 三明於不凈尋思其相分二。一尋思自相分二。一問。二答分二。一尋思內不凈自相分三。一依內明自相。二依二界明內自相分二。一標。二釋。三結。二尋思外不凈自相分九如論。三尋思共相分三。一問。二答分三。一立所緣分二。一內。二外。二立能緣分二。一自觀。二觀他。三立喻。三結 四明尋思不凈品分三。一問。二答分三。一明尋思黑品分四。一立因。二顯果。三明現法過。四明後法過。二明尋思白品分四。一立因。二顯果。三明現法利。四明後法利。三明悟清勝利分二。一明斷黑品勝利。二明修白品勝利。三結 五明尋思不凈時分三。一問。二答分四。一尋思現在不凈
【現代漢語翻譯】 現代漢語譯本 確立以立事邊際的覺悟。在三依尋思共相品中，通過道理和四法來闡明建立如實的覺悟。第六部分是總結，分為兩點：一是標示，二是解釋，解釋部分又分為三點，如同論中所述。
第三部分是依據勤修不凈觀等五種觀法來闡明觀想的品類，分為五點：一是依據勤修不凈觀，尋思六事的差別，來闡明修觀的品類；二是依據勤修慈觀，尋思六事的差別，來闡明修觀的品類；三是依據勤修緣起觀，尋思六事的差別，來闡明修觀的品類；四是依據勤修界差別觀，尋思六事的差別，來闡明修觀的品類；五是依據勤修隨念出入息觀，尋思六事的差別，來闡明修觀的品類。
第一個部分分為三點：一是總的提問，二是廣泛的回答，三是總結。廣泛的回答分為六點：一是闡明對於不凈的尋思的意義，分為三點：一是建立原因，二是顯示結果，三是總結。二是闡明對於不凈的尋思的事，分為三點：一是提問，二是回答，回答又分為兩點：一是建立原因，二是顯示結果，顯示結果又分為兩點：一是標示，二是解釋，三是總結。三是闡明對於不凈的尋思的相，分為兩點：一是尋思自相，分為兩點：一是提問，二是回答，回答又分為兩點：一是尋思內在不凈的自相，分為三點：一是依據內在來闡明自相，二是依據二界來闡明內在的自相，分為兩點：一是標示，二是解釋，三是總結。二是尋思外在不凈的自相，分為九點，如同論中所述。三是尋思共相，分為三點：一是提問，二是回答，回答分為三點：一是建立所緣，分為兩點：一是內在，二是外在。二是建立能緣，分為兩點：一是自己觀察，二是觀察他人。三是建立比喻。三是總結。四是闡明尋思不凈的品類，分為三點：一是提問，二是回答，回答分為三點：一是闡明尋思黑品，分為四點：一是建立原因，二是顯示結果，三是闡明現世的過患，四是闡明後世的過患。二是闡明尋思白品，分為四點：一是建立原因，二是顯示結果，三是闡明現世的利益，四是闡明後世的利益。三是闡明領悟清凈的勝利，分為兩點：一是闡明斷除黑品的勝利，二是闡明修習白品的勝利。三是總結。五是闡明尋思不凈的時間，分為三點：一是提問，二是回答，回答分為四點：一是尋思現在的不凈
【English Translation】 English version Establishing awareness at the boundary of an event. In the section on contemplating the shared characteristics based on the three supports, the establishment of true awareness is clarified through reason and the four dharmas. The sixth part is a summary, divided into two points: first, indication; second, explanation, which is further divided into three points, as described in the treatise.
The third part is based on diligently cultivating the five contemplations, such as the contemplation of impurity, to clarify the categories of contemplation, divided into five points: first, based on diligently cultivating the contemplation of impurity, contemplating the differences in six aspects to clarify the categories of cultivation; second, based on diligently cultivating the contemplation of loving-kindness (慈觀, Cí guān), contemplating the differences in six aspects to clarify the categories of cultivation; third, based on diligently cultivating the contemplation of dependent origination (緣起觀, Yuánqǐ guān), contemplating the differences in six aspects to clarify the categories of cultivation; fourth, based on diligently cultivating the contemplation of the distinction of elements (界差別觀, Jiè chābié guān), contemplating the differences in six aspects to clarify the categories of cultivation; fifth, based on diligently cultivating the contemplation of mindfulness of breathing (隨念出入息觀, Suíniàn chūrù xī guān), contemplating the differences in six aspects to clarify the categories of cultivation.
The first section is divided into three points: first, a general question; second, a broad answer; third, a summary. The broad answer is divided into six points: first, clarifying the meaning of contemplating impurity, divided into three points: first, establishing the cause; second, revealing the result; third, summarizing. Second, clarifying the matter of contemplating impurity, divided into three points: first, a question; second, an answer, which is further divided into two points: first, establishing the cause; second, revealing the result, which is further divided into two points: first, indication; second, explanation; third, summarizing. Third, clarifying the characteristics of contemplating impurity, divided into two points: first, contemplating the self-characteristics, divided into two points: first, a question; second, an answer, which is further divided into two points: first, contemplating the self-characteristics of internal impurity, divided into three points: first, clarifying the self-characteristics based on the internal; second, clarifying the internal self-characteristics based on the two realms, divided into two points: first, indication; second, explanation; third, summarizing. Second, contemplating the self-characteristics of external impurity, divided into nine points, as described in the treatise. Third, contemplating the shared characteristics, divided into three points: first, a question; second, an answer, which is divided into three points: first, establishing the object of contemplation, divided into two points: first, internal; second, external. Second, establishing the subject of contemplation, divided into two points: first, observing oneself; second, observing others. Third, establishing a metaphor. Third, summarizing. Fourth, clarifying the categories of contemplating impurity, divided into three points: first, a question; second, an answer, which is divided into three points: first, clarifying the contemplation of dark qualities, divided into four points: first, establishing the cause; second, revealing the result; third, clarifying the faults in the present life; fourth, clarifying the faults in future lives. Second, clarifying the contemplation of bright qualities, divided into four points: first, establishing the cause; second, revealing the result; third, clarifying the benefits in the present life; fourth, clarifying the benefits in future lives. Third, clarifying the victory of realizing purity, divided into two points: first, clarifying the victory of abandoning dark qualities; second, clarifying the victory of cultivating bright qualities. Third, summarizing. Fifth, clarifying the time for contemplating impurity, divided into three points: first, a question; second, an answer, which is divided into four points: first, contemplating present impurity.
時分二。一內。二外。二尋思過去不凈時。三尋思未來不凈時。四總觀。三結 六明尋思彼不凈理分二。一總問。二廣答分四。一依觀待道理明尋思不凈分三。一依二諦明觀待道理分二。一依勝義明觀不凈。二依世俗諦明觀不凈分三。一立正義。二引證。三釋經意。二依根本觀不凈分二。一依因明不凈。二依緣明不凈。三明總結。二依作用道理尋思不凈分三。一立因。二顯果。三結。三依證成道理尋思不凈分四。一依聖言量觀不凈分三。一立因。二顯果。三結。二依現量觀不凈分三。一立因。二顯果。三結。三依比量觀不凈分二。一標。二釋。四明總結。四依法爾道理尋思不凈分三。一標。二釋。三結 第三總結。
第二依勤修慈觀尋思六事差別明修觀品分三。一總問。二廣答。三總結 廣答分六 一明依諸慈愍尋思其義分三。一立因。二顯果。三結 二明依諸慈愍尋思其事分四。一立因。二顯果。三明內外差別。四總結 三明依諸慈愍尋思自共相分二。一明尋求自相。二明尋求共相。廣義如論 四明依諸慈愍尋思黑白二品分三。一思黑品。二思白品。三結 五明依諸慈愍尋思其時分三。一思過去時。二思現在及未來時。三結 六明依諸慈愍尋思其理分四。一明尋思觀待道理分三。一依二諦明觀待相。二依根本
【現代漢語翻譯】 時分二：一、內；二、外。二、尋思過去不凈時。三、尋思未來不凈時。四、總觀。三、結。六、明尋思彼不凈理分二：一、總問；二、廣答，分四：一、依觀待道理明尋思不凈，分三：一、依二諦（satya-dvaya，兩種真理：勝義諦和世俗諦）明觀待道理，分二：一、依勝義諦（paramārtha-satya，終極真理）明觀不凈；二、依世俗諦（saṃvṛti-satya，相對真理）明觀不凈，分三：一、立正義；二、引證；三、釋經意。二、依根本觀不凈，分二：一、依因明（hetu-vidyā，因明學）明不凈；二、依緣明（pratītyasamutpāda，緣起）明不凈。三、明總結。二、依作用道理尋思不凈，分三：一、立因；二、顯果；三、結。三、依證成道理尋思不凈，分四：一、依聖言量（āgama-pramāṇa，聖教量）觀不凈，分三：一、立因；二、顯果；三、結。二、依現量（pratyakṣa-pramāṇa，現量）觀不凈，分三：一、立因；二、顯果；三、結。三、依比量（anumāna-pramāṇa，比量）觀不凈，分二：一、標；二、釋。四、明總結。四、依法爾道理尋思不凈，分三：一、標；二、釋；三、結。第三、總結。
第二、依勤修慈觀尋思六事差別明修觀品，分三：一、總問；二、廣答；三、總結。廣答分六：一、明依諸慈愍尋思其義，分三：一、立因；二、顯果；三、結。二、明依諸慈愍尋思其事，分四：一、立因；二、顯果；三、明內外差別；四、總結。三、明依諸慈愍尋思自共相，分二：一、明尋求自相；二、明尋求共相，廣義如論。四、明依諸慈愍尋思黑白二品，分三：一、思黑品；二、思白品；三、結。五、明依諸慈愍尋思其時，分三：一、思過去時；二、思現在及未來時；三、結。六、明依諸慈愍尋思其理，分四：一、明尋思觀待道理，分三：一、依二諦明觀待相；二、依根本
【English Translation】 Divisions of time: 1. Internal; 2. External. 2. Contemplating impurity in the past. 3. Contemplating impurity in the future. 4. General observation. 3. Conclusion. 6. Explaining the contemplation of the principle of impurity, divided into two: 1. General question; 2. Detailed answer, divided into four: 1. Explaining the contemplation of impurity based on the principle of dependence, divided into three: 1. Explaining the principle of dependence based on the two truths (satya-dvaya): 1. Explaining the contemplation of impurity based on the ultimate truth (paramārtha-satya); 2. Explaining the contemplation of impurity based on the conventional truth (saṃvṛti-satya), divided into three: 1. Establishing the correct meaning; 2. Citing evidence; 3. Explaining the meaning of the sutra. 2. Contemplating impurity based on fundamental observation, divided into two: 1. Explaining impurity based on epistemology (hetu-vidyā); 2. Explaining impurity based on dependent origination (pratītyasamutpāda). 3. Clarifying the conclusion. 2. Contemplating impurity based on the principle of function, divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 3. Contemplating impurity based on the principle of proof, divided into four: 1. Observing impurity based on scriptural authority (āgama-pramāṇa), divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 2. Observing impurity based on direct perception (pratyakṣa-pramāṇa), divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 3. Observing impurity based on inference (anumāna-pramāṇa), divided into two: 1. Statement; 2. Explanation. 4. Clarifying the conclusion. 4. Contemplating impurity based on the principle of natural law, divided into three: 1. Statement; 2. Explanation; 3. Conclusion. Third, conclusion.
Second, based on diligently cultivating loving-kindness, contemplating the differences in six aspects to clarify the chapter on cultivation and contemplation, divided into three: 1. General question; 2. Detailed answer; 3. Conclusion. The detailed answer is divided into six: 1. Explaining the contemplation of meaning based on loving-kindness, divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 2. Explaining the contemplation of things based on loving-kindness, divided into four: 1. Establishing the cause; 2. Revealing the result; 3. Clarifying the internal and external differences; 4. Conclusion. 3. Explaining the contemplation of self and common characteristics based on loving-kindness, divided into two: 1. Clarifying the search for self-characteristics; 2. Clarifying the search for common characteristics, with extensive meaning as in the treatise. 4. Explaining the contemplation of black and white qualities based on loving-kindness, divided into three: 1. Contemplating black qualities; 2. Contemplating white qualities; 3. Conclusion. 5. Explaining the contemplation of time based on loving-kindness, divided into three: 1. Contemplating past time; 2. Contemplating present and future time; 3. Conclusion. 6. Explaining the contemplation of principle based on loving-kindness, divided into four: 1. Explaining the contemplation of the principle of dependence, divided into three: 1. Explaining the aspect of dependence based on the two truths; 2. Based on fundamental
明觀待相。三結。二明尋思作用道理分三。一立因。二顯果。三結。三明尋思證成道理分四。一依聖言量。二依現量。三依比量明證成相。四結。四明尋思法爾道理分三。一標。二釋。三結 第三總結。
第三依勤修緣起觀尋思六事差別明修觀品分三。一總問。二廣答。三總結 廣答分六 一明於諸緣起尋思其義分三。一立因。二顯果分三。一了□□品。二了凈品。三了無我。三結 二明於諸緣起尋思於事分三。一立所思。二立能思。三結 三明於諸緣起尋思其相分二。一思自相。二思共相分二。一明正義分四如論。二結 四明於諸緣起尋思其品分三。一明思黑品。二明思白品。三結 五明於諸緣起尋思於時分四。一思過去。二思現在。三思未來。四結 六明於諸緣起尋思于理分四如論 第三總結。
第四依勤修界差別觀尋思六事明修觀品分三。一總問。二廣答。三總結 廣答分六 一明於諸界尋思于義分三。一立因。二顯果分三。一標。二釋。三結。三總結 二明於諸界尋思其事分三。一立因。二顯果。三結 三明於諸界尋思其相分二。一明自相分二。一明正義分六如論。二結。二明共相分二。一明正義。二結 四明於諸界尋思于品分三。一思黑品分二。一立因。二顯果。二思白品。三結 五明於諸界
【現代漢語翻譯】 現代漢語譯本 明觀待相：闡明觀察事物相互依存的方面。 三結：總結前述三個要點。 二明尋思作用道理：闡明通過尋思來理解事物運作的道理，分為三個部分。 一立因：確立原因。 二顯果：揭示結果。 三結：總結。 三明尋思證成道理：闡明通過尋思來證實道理，分為四個部分。 一依聖言量：依據聖人的教誨。 二依現量：依據直接的感知。 三依比量明證成相：依據推理來闡明證實的方面。 四結：總結。 四明尋思法爾道理：闡明尋思事物自然規律的道理，分為三個部分。 一標：標明要點。 二釋：解釋說明。 三結：總結。 第三總結：對以上內容進行第三次總結。 第三依勤修緣起觀尋思六事差別明修觀品：第三部分，依據勤奮修習緣起觀，通過尋思六個方面的事物差別，來闡明修觀的品類，分為三個部分。 一總問：總的提問。 二廣答：詳細的回答。 三總結：總結。 廣答分六：詳細的回答分為六個部分。 一明於諸緣起尋思其義：闡明對於各種緣起現象，尋思其意義，分為三個部分。 一立因：確立原因。 二顯果：揭示結果，分為三個部分。 一了□□品：理解□□的品類（原文此處有缺失）。 二了凈品：理解清凈的品類。 三了無我：理解無我。 三結：總結。 二明於諸緣起尋思於事：闡明對於各種緣起現象，尋思其事物本身，分為三個部分。 一立所思：確立所要思考的對象。 二立能思：確立能夠思考的主體。 三結：總結。 三明於諸緣起尋思其相：闡明對於各種緣起現象，尋思其表相，分為兩個部分。 一思自相：思考事物的自身特性。 二思共相：思考事物的共同特性，分為兩個部分。 一明正義：闡明正確的意義，分為四個部分，如同論中所述。 二結：總結。 四明於諸緣起尋思其品：闡明對於各種緣起現象，尋思其品類，分為三個部分。 一明思黑品：闡明思考不善的品類。 二明思白品：闡明思考善良的品類。 三結：總結。 五明於諸緣起尋思於時：闡明對於各種緣起現象，尋思其時間，分為四個部分。 一思過去：思考過去。 二思現在：思考現在。 三思未來：思考未來。 四結：總結。 六明於諸緣起尋思于理：闡明對於各種緣起現象，尋思其道理，分為四個部分，如同論中所述。 第三總結：第三次總結。 第四依勤修界差別觀尋思六事明修觀品：第四部分，依據勤奮修習界差別觀，通過尋思六個方面的事物，來闡明修觀的品類，分為三個部分。 一總問：總的提問。 二廣答：詳細的回答。 三總結：總結。 廣答分六：詳細的回答分為六個部分。 一明於諸界尋思于義：闡明對於各種界（dhatu）的現象，尋思其意義，分為三個部分。 一立因：確立原因。 二顯果：揭示結果，分為三個部分。 一標：標明要點。 二釋：解釋說明。 三結：總結。 三總結：總結。 二明於諸界尋思其事：闡明對於各種界（dhatu）的現象，尋思其事物本身，分為三個部分。 一立因：確立原因。 二顯果：揭示結果。 三結：總結。 三明於諸界尋思其相：闡明對於各種界（dhatu）的現象，尋思其表相，分為兩個部分。 一明自相：闡明事物的自身特性，分為兩個部分。 一明正義：闡明正確的意義，分為六個部分，如同論中所述。 二結：總結。 二明共相：闡明事物的共同特性，分為兩個部分。 一明正義：闡明正確的意義。 二結：總結。 四明於諸界尋思于品：闡明對於各種界（dhatu）的現象，尋思其品類，分為三個部分。 一思黑品：思考不善的品類，分為兩個部分。 一立因：確立原因。 二顯果：揭示結果。 二思白品：思考善良的品類。 三結：總結。 五明於諸界：闡明對於各種界（dhatu）的現象
【English Translation】 English version Clarifying Dependent Origination Aspects: Explaining the aspects of observing things that are mutually dependent. Three Conclusions: Summarizing the aforementioned three key points. Two Clarifying the Functioning Principles of Reflection: Explaining the principles of understanding the operation of things through reflection, divided into three parts. One Establishing the Cause: Establishing the cause. Two Revealing the Result: Revealing the result. Three Conclusion: Conclusion. Three Clarifying the Principles of Proving Through Reflection: Explaining the principles of proving through reflection, divided into four parts. One Relying on the Authority of Sacred Words (Agama): Relying on the teachings of the saints. Two Relying on Direct Perception (Pratyaksha): Relying on direct perception. Three Clarifying the Aspects of Proof Through Inference (Anumana): Explaining the aspects of proof through inference. Four Conclusion: Conclusion. Four Clarifying the Principles of the Natural Order of Reflection: Explaining the principles of reflecting on the natural laws of things, divided into three parts. One Marking: Marking the key points. Two Explanation: Explanation and clarification. Three Conclusion: Conclusion. Third Conclusion: The third conclusion of the above content. Third, Based on Diligently Cultivating the Observation of Dependent Origination, Reflecting on the Differences in Six Aspects to Clarify the Categories of Cultivation: The third part, based on diligently cultivating the observation of dependent origination, through reflecting on the differences in six aspects of things, to clarify the categories of cultivation, divided into three parts. One General Question: General question. Two Detailed Answer: Detailed answer. Three Conclusion: Conclusion. Detailed Answer Divided into Six: The detailed answer is divided into six parts. One Clarifying the Meaning of Reflecting on All Dependent Originations: Explaining that for all phenomena of dependent origination, reflecting on their meaning, divided into three parts. One Establishing the Cause: Establishing the cause. Two Revealing the Result: Revealing the result, divided into three parts. One Understanding the Category of □□: Understanding the category of □□ (the original text is missing here). Two Understanding the Category of Purity: Understanding the category of purity. Three Understanding No-Self (Anatta): Understanding no-self. Three Conclusion: Conclusion. Two Clarifying Reflecting on Things in All Dependent Originations: Explaining that for all phenomena of dependent origination, reflecting on the things themselves, divided into three parts. One Establishing What is to be Reflected Upon: Establishing the object to be reflected upon. Two Establishing What is Capable of Reflecting: Establishing the subject capable of reflecting. Three Conclusion: Conclusion. Three Clarifying Reflecting on the Aspects of All Dependent Originations: Explaining that for all phenomena of dependent origination, reflecting on their appearances, divided into two parts. One Reflecting on the Own Characteristics (Svalaksana): Reflecting on the own characteristics of things. Two Reflecting on the Common Characteristics (Samanya-laksana): Reflecting on the common characteristics of things, divided into two parts. One Clarifying the Correct Meaning: Clarifying the correct meaning, divided into four parts, as described in the treatise. Two Conclusion: Conclusion. Four Clarifying Reflecting on the Categories of All Dependent Originations: Explaining that for all phenomena of dependent origination, reflecting on their categories, divided into three parts. One Clarifying Reflecting on the Dark Category: Explaining reflecting on the category of unwholesome. Two Clarifying Reflecting on the White Category: Explaining reflecting on the category of wholesome. Three Conclusion: Conclusion. Five Clarifying Reflecting on the Time of All Dependent Originations: Explaining that for all phenomena of dependent origination, reflecting on their time, divided into four parts. One Reflecting on the Past: Reflecting on the past. Two Reflecting on the Present: Reflecting on the present. Three Reflecting on the Future: Reflecting on the future. Four Conclusion: Conclusion. Six Clarifying Reflecting on the Principles of All Dependent Originations: Explaining that for all phenomena of dependent origination, reflecting on their principles, divided into four parts, as described in the treatise. Third Conclusion: Third conclusion. Fourth, Based on Diligently Cultivating the Observation of the Differences in Elements (Dhatu), Reflecting on Six Aspects to Clarify the Categories of Cultivation: The fourth part, based on diligently cultivating the observation of the differences in elements (dhatu), through reflecting on six aspects of things, to clarify the categories of cultivation, divided into three parts. One General Question: General question. Two Detailed Answer: Detailed answer. Three Conclusion: Conclusion. Detailed Answer Divided into Six: The detailed answer is divided into six parts. One Clarifying Reflecting on the Meaning of All Elements (Dhatu): Explaining that for all phenomena of elements (dhatu), reflecting on their meaning, divided into three parts. One Establishing the Cause: Establishing the cause. Two Revealing the Result: Revealing the result, divided into three parts. One Marking: Marking the key points. Two Explanation: Explanation and clarification. Three Conclusion: Conclusion. Three Conclusion: Conclusion. Two Clarifying Reflecting on the Things Themselves of All Elements (Dhatu): Explaining that for all phenomena of elements (dhatu), reflecting on the things themselves, divided into three parts. One Establishing the Cause: Establishing the cause. Two Revealing the Result: Revealing the result. Three Conclusion: Conclusion. Three Clarifying Reflecting on the Aspects of All Elements (Dhatu): Explaining that for all phenomena of elements (dhatu), reflecting on their appearances, divided into two parts. One Clarifying the Own Characteristics (Svalaksana): Explaining the own characteristics of things, divided into two parts. One Clarifying the Correct Meaning: Clarifying the correct meaning, divided into six parts, as described in the treatise. Two Conclusion: Conclusion. Two Clarifying the Common Characteristics (Samanya-laksana): Explaining the common characteristics of things, divided into two parts. One Clarifying the Correct Meaning: Clarifying the correct meaning. Two Conclusion: Conclusion. Four Clarifying Reflecting on the Categories of All Elements (Dhatu): Explaining that for all phenomena of elements (dhatu), reflecting on their categories, divided into three parts. One Reflecting on the Dark Category: Reflecting on the dark category, divided into two parts. One Establishing the Cause: Establishing the cause. Two Revealing the Result: Revealing the result. Two Reflecting on the White Category: Reflecting on the white category. Three Conclusion: Conclusion. Five Clarifying Reflecting on All Elements (Dhatu): Explaining that for all phenomena of elements (dhatu)
尋思其時分三。一立因。二顯果。三結 六明於諸界尋思于理分二。一明觀待道理分三。一立喻。二法合分四。一明所依二明緣。三顯果。四明因。三總結。二合明餘三道理分二。一明正義分三。一明作用道理分二。一立因。二顯果。二明證成道理分三如論。三明法爾道理。第二明總結 第三總結。
第五依勤修隨念出入息尋思六事差別明修觀品分五。一總問。二廣答分六 一明尋思入出息念義分三。一立因。二顯果。三結 二明尋思息念事分三。一思內事。二思外事。三結 三明尋思息念之相分二。一思自相分四。一總標。二別釋分二。一明入息。二明出息。三明尋思自相義。四結。第二明共相分四。一明出入息相。二明二息所依。三明共相義。四結 四明尋思息念品分三。一思黑品。二思白品。三結 五明尋思息念時分三。一明二息依身心義。二明身心依二息義。三結 六明尋思息念理分二。一明觀待道理分三。一依第一義諦明觀待道理。二依世諦明觀待道理。三結。二合明作用等餘三道理分二。一明正義分三。一明作用道理分二。一立因。二顯果。二明證成道理分三如論。三明法爾道理。第二明總結 第三明總結 第四明五凈行勝利功德分二。一立因。二顯果分二。一列名。二別釋分二。一立觀果分二。
【現代漢語翻譯】 現代漢語譯本： 尋思其時分三：一、立因；二、顯果；三、結。六、明於諸界尋思于理分二：一、明觀待道理，分三：一、立喻；二、法合，分四：一、明所依；二、明緣；三、顯果；四、明因；三、總結。二、合明餘三道理，分二：一、明正義，分三：一、明作用道理，分二：一、立因；二、顯果；二、明證成道理，分三（如論）；三、明法爾道理。第二、明總結。第三、總結。
第五、依勤修隨念出入息尋思六事差別明修觀品，分五：一、總問；二、廣答，分六：一、明尋思入出息念義，分三：一、立因；二、顯果；三、結。二、明尋思息念事，分三：一、思內事；二、思外事；三、結。三、明尋思息念之相，分二：一、思自相，分四：一、總標；二、別釋，分二：一、明入息；二、明出息；三、明尋思自相義；四、結。第二、明共相，分四：一、明出入息相；二、明二息所依；三、明共相義；四、結。四、明尋思息念品，分三：一、思黑品；二、思白品；三、結。五、明尋思息念時，分三：一、明二息依身心義；二、明身心依二息義；三、結。六、明尋思息念理，分二：一、明觀待道理，分三：一、依第一義諦明觀待道理；二、依世諦明觀待道理；三、結。二、合明作用等餘三道理，分二：一、明正義，分三：一、明作用道理，分二：一、立因；二、顯果；二、明證成道理，分三（如論）；三、明法爾道理。第二、明總結。第三、明總結。第四、明五凈行勝利功德，分二：一、立因；二、顯果，分二：一、列名；二、別釋，分二：一、立觀果，分二：
【English Translation】 English version: Contemplating its time is divided into three: 1. Establishing the cause; 2. Revealing the effect; 3. Conclusion. Sixth, clarifying the contemplation of principles in all realms is divided into two: 1. Clarifying the dependent arising principle, divided into three: 1. Establishing the analogy; 2. Combining the Dharma, divided into four: 1. Clarifying the basis; 2. Clarifying the condition; 3. Revealing the effect; 4. Clarifying the cause; 3. Conclusion. 2. Combining and clarifying the remaining three principles, divided into two: 1. Clarifying the correct meaning, divided into three: 1. Clarifying the principle of function, divided into two: 1. Establishing the cause; 2. Revealing the effect; 2. Clarifying the principle of proof, divided into three (as in the treatise); 3. Clarifying the principle of suchness. Second, clarifying the conclusion. Third, conclusion.
Fifth, relying on diligent practice of mindfulness of the in-and-out breaths, contemplating the six differences, clarifying the chapter on cultivating contemplation, divided into five: 1. General question; 2. Extensive answer, divided into six: 1. Clarifying the meaning of contemplating the in-and-out breaths, divided into three: 1. Establishing the cause; 2. Revealing the effect; 3. Conclusion. 2. Clarifying the matter of contemplating the breaths, divided into three: 1. Contemplating internal matters; 2. Contemplating external matters; 3. Conclusion. 3. Clarifying the characteristics of contemplating the breaths, divided into two: 1. Contemplating the self-characteristics, divided into four: 1. General statement; 2. Separate explanation, divided into two: 1. Clarifying the in-breath; 2. Clarifying the out-breath; 3. Clarifying the meaning of contemplating the self-characteristics; 4. Conclusion. Second, clarifying the common characteristics, divided into four: 1. Clarifying the characteristics of the in-and-out breaths; 2. Clarifying the basis of the two breaths; 3. Clarifying the meaning of the common characteristics; 4. Conclusion. 4. Clarifying the category of contemplating the breaths, divided into three: 1. Contemplating the 'black' category; 2. Contemplating the 'white' category; 3. Conclusion. 5. Clarifying the time of contemplating the breaths, divided into three: 1. Clarifying the meaning of the two breaths relying on body and mind; 2. Clarifying the meaning of body and mind relying on the two breaths; 3. Conclusion. 6. Clarifying the principle of contemplating the breaths, divided into two: 1. Clarifying the dependent arising principle, divided into three: 1. Clarifying the dependent arising principle based on the first noble truth; 2. Clarifying the dependent arising principle based on conventional truth; 3. Conclusion. 2. Combining and clarifying the remaining three principles such as function, divided into two: 1. Clarifying the correct meaning, divided into three: 1. Clarifying the principle of function, divided into two: 1. Establishing the cause; 2. Revealing the effect; 2. Clarifying the principle of proof, divided into three (as in the treatise); 3. Clarifying the principle of suchness. Second, clarifying the conclusion. Third, clarifying the conclusion. Fourth, clarifying the meritorious virtues of the five pure practices, divided into two: 1. Establishing the cause; 2. Revealing the effect, divided into two: 1. Listing the names; 2. Separate explanation, divided into two: 1. Establishing the fruit of contemplation, divided into two:
一立因。二顯果。二立止果分二。一立因。二顯果 第五明後說善巧所緣及凈惑所緣六事差別觀品。
第四依黑白二品所攝加行明修觀品分三。一總標。二別釋。三總結 別釋分二。一明白品九種加行。二明黑品九種加行 初文分四。一總問。二答列名分九如論。三明功用過患分二。一明白品勝利分二。一立因。二顯果分二。一明速得本地勝利。二明速得上地勝利。二明黑品過失分二。一明不能速得本地功德。二明不能速得上地功德。四明別釋分九 第一明相應加行分三。一問。二答分七如論。三結 第二明串習加行分三。一問。二答分三。一明正義。二徴。三答所以。三結。
第三明不緩加行分三。一問。二答分三。一略釋。二廣釋分三。一依出定等六法明不緩加行。二依出家在家二眾明不緩加行。三依勇猛明不緩加行分三。一立正義。二徴。二答所以。三顯果分二。一立因。二顯果。三結 第四明無倒加行分三。一問。二答分四。一倒取義。二不住自見。三無僻執。四不輕尊教。三結 第五明應時加行分三。一總問二廣答。三總結 廣答分三。一總標分四如論。二列名分十二如論。二別釋分四 第一明止三相分三。一明止體分三。一問。二答分二。一立因。二顯果分六如論。三結。二明止相分四。一
【現代漢語翻譯】 現代漢語譯本 一、建立原因。二、顯示結果。建立止的結果分為兩部分：一、建立原因。二、顯示結果。第五部分闡明后說善巧所緣以及凈惑所緣六事差別觀品。
第四部分，依據黑白二品所包含的加行，闡明修觀品，分為三部分：一、總標。二、別釋。三、總結。別釋分為兩部分：一、闡明白品的九種加行。二、闡明黑品的九種加行。初文分為四部分：一、總問。二、回答並列出九種名稱，如論中所述。三、闡明功用過患，分為兩部分：一、闡明白品的勝利，分為兩部分：一、建立原因。二、顯示結果，分為兩部分：一、闡明快速獲得本地的勝利。二、闡明快速獲得上地的勝利。二、闡明黑品的過失，分為兩部分：一、闡明不能快速獲得本地的功德。二、闡明不能快速獲得上地的功德。四、闡明別釋，分為九部分。
第一部分，闡明相應加行，分為三部分：一、提問。二、回答，分為七部分，如論中所述。三、總結。第二部分，闡明串習加行，分為三部分：一、提問。二、回答，分為三部分：一、闡明正義。二、征問。三、回答原因。三、總結。
第三部分，闡明不緩加行，分為三部分：一、提問。二、回答，分為三部分：一、略釋。二、廣釋，分為三部分：一、依據出定等六法，闡明不緩加行。二、依據出家、在家二眾，闡明不緩加行。三、依據勇猛，闡明不緩加行，分為三部分：一、建立正義。二、征問。二、回答原因。三、顯示結果，分為兩部分：一、建立原因。二、顯示結果。三、總結。第四部分，闡明無倒加行，分為三部分：一、提問。二、回答，分為四部分：一、顛倒取義。二、不住自見。三、無僻執。四、不輕視尊教。三、總結。第五部分，闡明應時加行，分為三部分：一、總問。二、廣答。三、總結。廣答分為三部分：一、總標，分為四部分，如論中所述。二、列名，分為十二部分，如論中所述。二、別釋，分為四部分。
第一部分，闡明止的三種相，分為三部分：一、闡明止的本體，分為三部分：一、提問。二、回答，分為兩部分：一、建立原因。二、顯示結果，分為六部分，如論中所述。三、總結。二、闡明止的相，分為四部分：一
【English Translation】 English version First, establish the cause. Second, reveal the result. Establishing the result of cessation is divided into two parts: first, establishing the cause; second, revealing the result. The fifth section elucidates the 'Skillful Objects of Focus and the Six Aspects of Discernment Regarding Objects of Purification' (Hou Shuo Shan Qiao Suo Yuan Ji Jing Huo Suo Yuan Liu Shi Cha Bie Guan Pin).
Fourth, based on the practices encompassed by the black and white categories, this section elucidates the 'Cultivation of Contemplation' (Xiu Guan Pin), divided into three parts: first, a general introduction; second, specific explanations; third, a conclusion. The specific explanations are divided into two parts: first, elucidating the nine practices of the white category; second, elucidating the nine practices of the black category. The initial text is divided into four parts: first, a general question; second, answering and listing the nine names, as described in the treatise; third, elucidating the functions and faults, divided into two parts: first, elucidating the benefits of the white category, divided into two parts: first, establishing the cause; second, revealing the result, divided into two parts: first, elucidating the benefit of quickly attaining the local ground; second, elucidating the benefit of quickly attaining the higher ground; second, elucidating the faults of the black category, divided into two parts: first, elucidating the inability to quickly attain the merits of the local ground; second, elucidating the inability to quickly attain the merits of the higher ground. Fourth, elucidating specific explanations, divided into nine parts.
First, elucidating the 'Corresponding Practice' (Xiang Ying Jia Xing), divided into three parts: first, a question; second, an answer, divided into seven parts, as described in the treatise; third, a conclusion. Second, elucidating the 'Familiarization Practice' (Chuan Xi Jia Xing), divided into three parts: first, a question; second, an answer, divided into three parts: first, elucidating the correct meaning; second, questioning; third, answering the reason; third, a conclusion.
Third, elucidating the 'Non-Delaying Practice' (Bu Huan Jia Xing), divided into three parts: first, a question; second, an answer, divided into three parts: first, a brief explanation; second, a detailed explanation, divided into three parts: first, elucidating the non-delaying practice based on the six dharmas such as emerging from meditation; second, elucidating the non-delaying practice based on the two assemblies of renunciates and householders; third, elucidating the non-delaying practice based on courage, divided into three parts: first, establishing the correct meaning; second, questioning; second, answering the reason; third, revealing the result, divided into two parts: first, establishing the cause; second, revealing the result; third, a conclusion. Fourth, elucidating the 'Non-Inverted Practice' (Wu Dao Jia Xing), divided into three parts: first, a question; second, an answer, divided into four parts: first, inverting the meaning; second, not dwelling in self-views; third, without biased attachments; fourth, not belittling the venerable teachings; third, a conclusion. Fifth, elucidating the 'Timely Practice' (Ying Shi Jia Xing), divided into three parts: first, a general question; second, a detailed answer; third, a conclusion. The detailed answer is divided into three parts: first, a general introduction, divided into four parts, as described in the treatise; second, listing the names, divided into twelve parts, as described in the treatise; second, specific explanations, divided into four parts.
First, elucidating the three characteristics of cessation (止, Zhi), divided into three parts: first, elucidating the essence of cessation, divided into three parts: first, a question; second, an answer, divided into two parts: first, establishing the cause; second, revealing the result, divided into six parts, as described in the treatise; third, a conclusion. Second, elucidating the characteristics of cessation, divided into four parts: first,
總問。二略答。三列名。四別釋分二。一明所緣相分四。一標。二釋。三結。四明勝利。二明因緣相分三。一標。二釋分二。一立所修。二立能修。三結。三止時分二。一問。二答分三。一依止品。二依觀品。三依事業明時 第二明觀三相分三。一明觀體分二。一問。二答分三如論。二明觀相分四。一總問。二略答。三列名。四別釋分二。一明所緣相分三 一標。二釋。三明勝利。二明因緣相分二。一標。二釋分二。一立所修。二立能修。三明觀時分二。一問。二答分三。一依沈時。二依恐沈時。三依止品所緣境明時 第三明舉三相分三。一明舉體分二。一問。二答分二。一立因。二顯果分三如論。二明舉相分二。一問。二答分二。一立因。二顯果分二如論。三明舉時分二。一問。二答分二如論 第四明舍三相分三。一明舍體分二。一問。二答分五如論。二明舍相分二。一問。二答分二。一立因。二顯果分二如論。三明舍時分二。一問。二答分二。一立所治。二立能治 三總結 第六明解了加行分三。一問。二答分二。一立因。二顯果分三如論。三結 第七明無厭足加行分三。一問。二答分三。一依善品。二依修道 三依求果明無厭足義。三結 第八明不捨軛加行分四。一問。二答分八如論。三釋名分五如論。四結
【現代漢語翻譯】 現代漢語譯本 總問：總的提問。 二略答：簡略地回答。 三列名：列出名稱。 四別釋：分別解釋，分為兩部分。 一明所緣相：闡明所觀對象的體相，分為四部分。 一標：標出要點。 二釋：解釋說明。 三結：總結歸納。 四明勝利：闡明觀修的殊勝利益。 二明因緣相：闡明觀修的因緣，分為三部分。 一標：標出要點。 二釋：解釋說明，分為兩部分。 一立所修：確立所要修習的內容。 二立能修：確立能夠修習的條件。 三結：總結歸納。 三止時：止息的時間，分為兩部分。 一問：提問。 二答：回答，分為三部分。 一依止品：依據止的品類。 二依觀品：依據觀的品類。 三依事業明時：依據所作事業闡明時間。 第二明觀三相：闡明觀的三個體相，分為三部分。 一明觀體：闡明觀的本體，分為兩部分。 一問：提問。 二答：回答，分為三部分，如同論中所說。 二明觀相：闡明觀的體相，分為四部分。 一總問：總的提問。 二略答：簡略地回答。 三列名：列出名稱。 四別釋：分別解釋，分為兩部分。 一明所緣相：闡明所觀對象的體相，分為三部分。 一標：標出要點。 二釋：解釋說明。 三明勝利：闡明觀修的殊勝利益。 二明因緣相：闡明觀修的因緣，分為兩部分。 一標：標出要點。 二釋：解釋說明，分為兩部分。 一立所修：確立所要修習的內容。 二立能修：確立能夠修習的條件。 三明觀時：闡明觀修的時間，分為兩部分。 一問：提問。 二答：回答，分為三部分。 一依沈時：依據昏沉的時候。 二依恐沈時：依據害怕昏沉的時候。 三依止品所緣境明時：依據止的品類所觀境界闡明時間。 第三明舉三相：闡明舉的三個體相，分為三部分。 一明舉體：闡明舉的本體，分為兩部分。 一問：提問。 二答：回答，分為兩部分。 一立因：確立原因。 二顯果：顯現結果，分為三部分，如同論中所說。 二明舉相：闡明舉的體相，分為兩部分。 一問：提問。 二答：回答，分為兩部分。 一立因：確立原因。 二顯果：顯現結果，分為兩部分，如同論中所說。 三明舉時：闡明舉的時間，分為兩部分。 一問：提問。 二答：回答，分為兩部分，如同論中所說。 第四明舍三相：闡明舍的三個體相，分為三部分。 一明舍體：闡明舍的本體，分為兩部分。 一問：提問。 二答：回答，分為五部分，如同論中所說。 二明舍相：闡明舍的體相，分為兩部分。 一問：提問。 二答：回答，分為兩部分。 一立因：確立原因。 二顯果：顯現結果，分為兩部分，如同論中所說。 三明舍時：闡明舍的時間，分為兩部分。 一問：提問。 二答：回答，分為兩部分。 一立所治：確立所要對治的。 二立能治：確立能夠對治的。 三總結：總結歸納。 第六明解了加行：闡明瞭解的加行，分為三部分。 一問：提問。 二答：回答，分為兩部分。 一立因：確立原因。 二顯果：顯現結果，分為三部分，如同論中所說。 三結：總結歸納。 第七明無厭足加行：闡明沒有厭足的加行，分為三部分。 一問：提問。 二答：回答，分為三部分。 一依善品：依據善的品類。 二依修道：依據修道。 三依求果明無厭足義：依據求取果位闡明沒有厭足的意義。 三結：總結歸納。 第八明不捨軛加行：闡明不捨軛的加行，分為四部分。 一問：提問。 二答：回答，分為八部分，如同論中所說。 三釋名：解釋名稱，分為五部分，如同論中所說。 四結：總結歸納。
【English Translation】 English version General Question. Two Brief Answers. Three Listing Names. Four Separate Explanations, divided into two. One Explaining the Aspect of the Object of Focus, divided into four. One Labeling. Two Explaining. Three Concluding. Four Explaining the Benefits. Two Explaining the Aspect of Causes and Conditions, divided into three. One Labeling. Two Explaining, divided into two. One Establishing What to Cultivate. Two Establishing Who Can Cultivate. Three Concluding. Three Times for Stopping, divided into two. One Question. Two Answer, divided into three. One According to the Category of Stopping (Śamatha). Two According to the Category of Insight (Vipassanā). Three Explaining the Time According to the Activities. Second Explaining the Three Aspects of Insight, divided into three. One Explaining the Essence of Insight, divided into two. One Question. Two Answer, divided into three as in the treatise. Two Explaining the Aspects of Insight, divided into four. One General Question. Two Brief Answers. Three Listing Names. Four Separate Explanations, divided into two. One Explaining the Aspect of the Object of Focus, divided into three. One Labeling. Two Explaining. Three Explaining the Benefits. Two Explaining the Aspect of Causes and Conditions, divided into two. One Labeling. Two Explaining, divided into two. One Establishing What to Cultivate. Two Establishing Who Can Cultivate. Three Explaining the Time for Insight, divided into two. One Question. Two Answer, divided into three. One According to the Time of Dullness. Two According to the Time of Fear of Dullness. Three Explaining the Time According to the Object of Focus of the Category of Stopping. Third Explaining the Three Aspects of Exertion, divided into three. One Explaining the Essence of Exertion, divided into two. One Question. Two Answer, divided into two. One Establishing the Cause. Two Revealing the Result, divided into three as in the treatise. Two Explaining the Aspects of Exertion, divided into two. One Question. Two Answer, divided into two. One Establishing the Cause. Two Revealing the Result, divided into two as in the treatise. Three Explaining the Time for Exertion, divided into two. One Question. Two Answer, divided into two as in the treatise. Fourth Explaining the Three Aspects of Abandoning, divided into three. One Explaining the Essence of Abandoning, divided into two. One Question. Two Answer, divided into five as in the treatise. Two Explaining the Aspects of Abandoning, divided into two. One Question. Two Answer, divided into two. One Establishing the Object to be Overcome. Two Revealing the Result, divided into two as in the treatise. Three Explaining the Time for Abandoning, divided into two. One Question. Two Answer, divided into two. One Establishing What to be Abandoned. Two Establishing What Can Abandon. Three Summarizing. Sixth Explaining the Application of Understanding, divided into three. One Question. Two Answer, divided into two. One Establishing the Cause. Two Revealing the Result, divided into three as in the treatise. Three Concluding. Seventh Explaining the Application of Non-Contentment, divided into three. One Question. Two Answer, divided into three. One According to the Category of Virtue. Two According to the Path of Cultivation. Three Explaining the Meaning of Non-Contentment According to Seeking the Fruit. Three Concluding. Eighth Explaining the Application of Not Abandoning the Yoke, divided into four. One Question. Two Answer, divided into eight as in the treatise. Three Explaining the Name, divided into five as in the treatise. Four Concluding.
第九明正加行分五。一總問。二略答。三引喻分二。一立因。二顯果。四廣解。五總結 廣解分四。一總標。二列名分五如論。三別釋分五。一明內攝其心。二明不念作意。三明於經作意。四明對治作意。五明無相界作意四明意趣分二。一總標。二別釋分二。一明內攝其心意趣分二。一總標。二別釋分十如論。二明不念作意意趣分六。一總標。二徴問。三略答。四明不捨不取義。五明無亂等義。六明遍止觀等過失勝利義 第五總結 別釋中第二明九種黑品加行 第三總結。
四廣解分五中第四明障清凈處分二。一長行廣解。二頌略釋 初文分八一總問。二略答。三徴問。四列名分四如論。五別釋四法分四 第一明遍知障自性分五。一總問。二略答。三列名。四別釋。五總結。別釋分四。一明怯弱障分二。一標。二釋。二明蓋覆障分二。一標。二釋。三明尋思障分二。一標。二釋。四明自舉障分二。一標。二釋。五總結 第二明遍知諸障因緣分四。一總問。二略答。三列名分六如論。四別釋三障因緣分四。一標。二釋。三結。四明非如理作意分五。一依不凈觀明非如理作意。二依慈觀明非如理作意。三依緣起觀明非如理作意。四依數息觀明非如理作意。五依六界差別觀明非如理作意。第三明遍知諸障過患分三。一
【現代漢語翻譯】 現代漢語譯本： 第九，闡明正確修行的方法，分為五個部分：一、總的提問；二、簡略的回答；三、引用比喻，又分為兩部分：一、確立原因；二、彰顯結果；四、詳細解釋；五、總結。 詳細解釋又分為四個部分：一、總的標示；二、列出名稱，如同論述；三、分別解釋，分為五個方面：一、闡明內心如何攝持；二、闡明不念的用心；三、闡明對經文的用心；四、闡明對治的用心；五、闡明無相境界的用心。四、闡明意趣，分為兩部分：一、總的標示；二、分別解釋，分為兩部分：一、闡明內心如何攝持的意趣，分為兩部分：一、總的標示；二、分別解釋，分為十個方面，如同論述。二、闡明不念用心的意趣，分為六個方面：一、總的標示；二、提出疑問；三、簡略回答；四、闡明不捨棄不取用的意義；五、闡明沒有散亂等等的意義；六、闡明普遍止觀等等的過失和勝利的意義。第五，總結。分別解釋中，第二部分闡明九種黑品加行。第三，總結。 第四，詳細解釋的五個部分中，第四部分闡明障礙清凈之處，分為兩部分：一、用長行文詳細解釋；二、用偈頌簡略解釋。首先是長行文，分為八個部分：一、總的提問；二、簡略的回答；三、提出疑問；四、列出名稱，如同論述；五、分別解釋四種法，分為四個方面： 第一，闡明遍知障礙的自性，分為五個部分：一、總的提問；二、簡略的回答；三、列出名稱；四、分別解釋；五、總結。分別解釋分為四個方面：一、闡明怯弱的障礙，分為兩部分：一、標示；二、解釋。二、闡明蓋覆的障礙，分為兩部分：一、標示；二、解釋。三、闡明尋思的障礙，分為兩部分：一、標示；二、解釋。四、闡明自舉的障礙，分為兩部分：一、標示；二、解釋。五、總結。第二，闡明遍知各種障礙的因緣，分為四個部分：一、總的提問；二、簡略的回答；三、列出名稱，如同論述；四、分別解釋三種障礙的因緣，分為四個方面：一、標示；二、解釋；三、總結。四、闡明不如理的用心，分為五個方面：一、依據不凈觀闡明不如理的用心；二、依據慈觀闡明不如理的用心；三、依據緣起觀闡明不如理的用心；四、依據數息觀闡明不如理的用心；五、依據六界差別觀闡明不如理的用心。第三，闡明遍知各種障礙的過患，分為三個部分：一
【English Translation】 English version: Ninth, explaining the method of correct practice, divided into five parts: 1. General question; 2. Brief answer; 3. Using metaphors, further divided into two parts: 1. Establishing the cause; 2. Revealing the result; 4. Detailed explanation; 5. Summary. The detailed explanation is further divided into four parts: 1. General indication; 2. Listing the names, as in the treatise; 3. Separate explanations, divided into five aspects: 1. Explaining how the mind is internally gathered; 2. Explaining the intention of non-thinking; 3. Explaining the intention towards the scriptures; 4. Explaining the intention of counteracting; 5. Explaining the intention of the realm of no-form. 4. Explaining the intended meaning, divided into two parts: 1. General indication; 2. Separate explanations, divided into two parts: 1. Explaining the intended meaning of how the mind is internally gathered, divided into two parts: 1. General indication; 2. Separate explanations, divided into ten aspects, as in the treatise. 2. Explaining the intended meaning of the intention of non-thinking, divided into six aspects: 1. General indication; 2. Raising questions; 3. Brief answer; 4. Explaining the meaning of not abandoning and not taking; 5. Explaining the meaning of no disturbance, etc.; 6. Explaining the faults and benefits of universal cessation and contemplation, etc. Fifth, summary. In the separate explanations, the second part explains the nine kinds of black-category practices. Third, summary. Fourth, in the five parts of the detailed explanation, the fourth part explains the places that obstruct purity, divided into two parts: 1. Detailed explanation using prose; 2. Brief explanation using verses. First is the prose, divided into eight parts: 1. General question; 2. Brief answer; 3. Raising questions; 4. Listing the names, as in the treatise; 5. Separate explanations of the four dharmas, divided into four aspects: First, explaining the nature of the obstacle to complete knowledge, divided into five parts: 1. General question; 2. Brief answer; 3. Listing the names; 4. Separate explanations; 5. Summary. The separate explanations are divided into four aspects: 1. Explaining the obstacle of timidity, divided into two parts: 1. Indication; 2. Explanation. 2. Explaining the obstacle of concealment, divided into two parts: 1. Indication; 2. Explanation. 3. Explaining the obstacle of thinking, divided into two parts: 1. Indication; 2. Explanation. 4. Explaining the obstacle of self-elevation, divided into two parts: 1. Indication; 2. Explanation. 5. Summary. Second, explaining the causes and conditions of various obstacles to complete knowledge, divided into four parts: 1. General question; 2. Brief answer; 3. Listing the names, as in the treatise; 4. Separate explanations of the causes and conditions of the three obstacles, divided into four aspects: 1. Indication; 2. Explanation; 3. Summary. 4. Explaining irrational intention, divided into five aspects: 1. Explaining irrational intention based on the contemplation of impurity; 2. Explaining irrational intention based on the contemplation of loving-kindness; 3. Explaining irrational intention based on the contemplation of dependent origination; 4. Explaining irrational intention based on the contemplation of counting breaths; 5. Explaining irrational intention based on the contemplation of the differentiation of the six elements. Third, explaining the faults of various obstacles to complete knowledge, divided into three parts: 1.
問。二答分二。一立因。二顯果分四如論。三結 第四明修習對治分二。一明修對治門分三。一問。二答分六如論。三結 二明斷障次第分二。一明正義分四如論。二結 六明凈障與心一境性互相為因緣分五。一明止觀多所緣義。二明隨境觀多義。三明互為因義。四明轉依義。五明現量智生義 七分別五觀到究竟義分二。一總問分五如論。二廣答分三。一明依不凈觀明究竟相分二。一明已得究竟分四。一立因。二顯果。三明所以。四結。二明未得究竟相。二例餘四觀明究竟義。三明差別分二。一標。二釋分四。一明慈愍差別。二明緣起差別。三明出界觀差別。四明息觀差別 八明止觀雙運道分三。一問。二答分三。一立因。二顯果。三明雙運義。三結 第二明頌略釋分二。一明生起。二正解釋分四。初二句明觀三門。二二句明六事差別。三兩行明黑白二品九種加行。四一行明凈障相。
四廣解分五中第五明修作意處分六。一明四種作意及果相。二明善知識教授初業作意修行人相。三明教授不凈等五觀之相。四解釋經句。五明勝利。六明初業作意相。
初文分二。一明四種作意。二明四作意果 初四種作意分六。一總問。二略答分五。一立行。二立所緣。三立能治。四立所治。五明修相。三徴問。四列名分
【現代漢語翻譯】 問：二答分二：一、立因；二、顯果，分四如論。三、結。第四、明修習對治，分二：一、明修對治門，分三：一、問；二、答，分六如論；三、結。二、明斷障次第，分二：一、明正義，分四如論；二、結。六、明凈障與心一境性互相為因緣，分五：一、明止觀多所緣義；二、明隨境觀多義；三、明互為因義；四、明轉依義；五、明現量智生義。七、分別五觀到究竟義，分二：一、總問，分五如論；二、廣答，分三：一、明依不凈觀明究竟相，分二：一、明已得究竟，分四：一、立因；二、顯果；三、明所以；四、結。二、明未得究竟相。二、例餘四觀明究竟義。三、明差別，分二：一、標；二、釋，分四：一、明慈愍差別；二、明緣起差別；三、明出界觀差別；四、明息觀差別。八、明止觀雙運道，分三：一、問；二、答，分三：一、立因；二、顯果；三、明雙運義。三、結。第二、明頌略釋，分二：一、明生起；二、正解釋，分四：初二句明觀三門；二二句明六事差別；三兩行明黑白二品九種加行；四一行明凈障相。 四、廣解分五中第五、明修作意處，分六：一、明四種作意及果相；二、明善知識（kalyāṇa-mittatā）教授初業作意修行人相；三、明教授不凈等五觀之相；四、解釋經句；五、明勝利；六、明初業作意相。 初文分二：一、明四種作意；二、明四作意果。初四種作意分六：一、總問；二、略答，分五：一、立行；二、立所緣；三、立能治；四、立所治；五、明修相。三、徴問；四、列名。
【English Translation】 Question: The second answer is divided into two parts: 1. Establishing the cause; 2. Revealing the result, divided into four parts as in the treatise. 3. Conclusion. Fourth, explaining the cultivation of antidotes, divided into two parts: 1. Explaining the door of cultivating antidotes, divided into three parts: 1. Question; 2. Answer, divided into six parts as in the treatise; 3. Conclusion. 2. Explaining the order of cutting off obstacles, divided into two parts: 1. Explaining the correct meaning, divided into four parts as in the treatise; 2. Conclusion. 6. Explaining how the purification of obstacles and the one-pointedness of mind are mutual causes and conditions, divided into five parts: 1. Explaining the meaning of having many objects of focus in Śamatha-Vipassanā (止觀); 2. Explaining the many meanings of contemplating according to circumstances; 3. Explaining the meaning of being mutual causes; 4. Explaining the meaning of transformation of the basis (轉依); 5. Explaining the meaning of the arising of direct perception wisdom. 7. Distinguishing the meaning of the five contemplations reaching ultimate meaning, divided into two parts: 1. General question, divided into five parts as in the treatise; 2. Extensive answer, divided into three parts: 1. Explaining the ultimate aspect based on the contemplation of impurity, divided into two parts: 1. Explaining the already attained ultimate, divided into four parts: 1. Establishing the cause; 2. Revealing the result; 3. Explaining the reason; 4. Conclusion. 2. Explaining the aspect of the unattained ultimate. 2. Illustrating the ultimate meaning by analogy with the remaining four contemplations. 3. Explaining the differences, divided into two parts: 1. Statement; 2. Explanation, divided into four parts: 1. Explaining the difference of loving-kindness and compassion; 2. Explaining the difference of dependent origination; 3. Explaining the difference of contemplation beyond the realms; 4. Explaining the difference of cessation contemplation. 8. Explaining the path of the union of Śamatha-Vipassanā (止觀), divided into three parts: 1. Question; 2. Answer, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Explaining the meaning of union. 3. Conclusion. Second, explaining the summary verses, divided into two parts: 1. Explaining the arising; 2. Correct explanation, divided into four parts: The first two lines explain the three doors of contemplation; the second two lines explain the differences of the six matters; the third two lines explain the nine kinds of application of the black and white categories; the fourth line explains the aspect of purifying obstacles. Fourth, the fifth of the five extensive explanations, explaining the place of cultivating mental application, divided into six parts: 1. Explaining the four kinds of mental application and the aspect of their results; 2. Explaining the aspect of the practitioner who is taught the initial practice of mental application by a virtuous friend (kalyāṇa-mittatā); 3. Explaining the aspect of teaching the five contemplations such as the contemplation of impurity; 4. Explaining the meaning of the sutra verses; 5. Explaining the benefits; 6. Explaining the aspect of the initial practice of mental application. The initial text is divided into two parts: 1. Explaining the four kinds of mental application; 2. Explaining the results of the four mental applications. The initial four kinds of mental application are divided into six parts: 1. General question; 2. Brief answer, divided into five parts: 1. Establishing the practice; 2. Establishing the object of focus; 3. Establishing the antidote; 4. Establishing what is to be treated; 5. Explaining the aspect of cultivation. 3. Questioning; 4. Listing the names.
四如論。五別釋。六明彼四作意所緣之境 別釋分四 一明調練心作意分三。一問。二答分二。一立因。二顯果。三結 二明滋潤心作意分三。一問。二答分二。一立因。二顯果。三結 三明生輕安作意分三。一問。二答分二。一立因。二顯果分二。一依安住無相立果。二依生輕安立果。三結 四明凈智見作意分三。一問。二答分二。一立因。二顯果。三結 明彼四種作意所緣之境分二 一明可厭離境分四。一總標分二。一立因。二顯果。二徴問。三略答。四別釋分二。一合明初二厭處分二。一立因。二顯果。二合明後二厭處分二。一立因。二顯果 二明可欣之境分五。一總標分二。一立因。二顯果。二徴問。三略答。四列名。五別釋分三 一明隨念三寶分三。一問。二答分三。一依佛寶立可欣尚處。二依法寶三依僧寶立可欣尚處。三結 二明隨念學處分三。一問。二答分二。一標。二釋分二。一依法寶明欣樂相。二依僧寶明欣樂相分六如論。三結 三明於自所證差別深生信解等分二異門。初門依六知教等明自證差別分三。一問。二答分二。一立因分八如論。二顯果。三結。第二異門依前後精勤明自證差別分二。一明正義分二。一立因。二顯果。二結 第二明四種作意果分四。一明調練心作意果分二。一立因。二顯果
【現代漢語翻譯】 現代漢語譯本 四如論（Satarupata-laksana）。五別釋。六明彼四作意所緣之境 別釋分四：一、明調練心作意分三：一問。二答分二：一立因。二顯果。三結。 二、明滋潤心作意分三：一問。二答分二：一立因。二顯果。三結。 三、明生輕安作意分三：一問。二答分二：一立因。二顯果分二：一依安住無相立果。二依生輕安立果。三結。 四、明凈智見作意分三：一問。二答分二：一立因。二顯果。三結。 明彼四種作意所緣之境分二：一、明可厭離境分四：一總標分二：一立因。二顯果。二徴問。三略答。四別釋分二：一合明初二厭處分二：一立因。二顯果。二合明後二厭處分二：一立因。二顯果。 二、明可欣之境分五：一總標分二：一立因。二顯果。二徴問。三略答。四列名。五別釋分三：一明隨念三寶（Triratna）分三：一問。二答分三：一依佛寶（Buddha-ratna）立可欣尚處。二依法寶（Dharma-ratna）。三依僧寶（Sangha-ratna）立可欣尚處。三結。 二、明隨念學處分三：一問。二答分二：一標。二釋分二：一依法寶明欣樂相。二依僧寶明欣樂相分六如論。三結。 三、明於自所證差別深生信解等分二異門。初門依六知教等明自證差別分三：一問。二答分二：一立因分八如論。二顯果。三結。第二異門依前後精勤明自證差別分二：一明正義分二：一立因。二顯果。二結。 第二明四種作意果分四：一、明調練心作意果分二：一立因。二顯果。
【English Translation】 English version The Four 'Suchness' Discourses (Satarupata-laksana). Five Separate Explanations. Six Explanations of the Objects of Those Four Mental Activities. The Separate Explanations are divided into four parts: 1. Explaining the Mental Activity of Training the Mind, divided into three parts: 1. Question. 2. Answer, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 3. Conclusion. 2. Explaining the Mental Activity of Nourishing the Mind, divided into three parts: 1. Question. 2. Answer, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 3. Conclusion. 3. Explaining the Mental Activity of Generating Ease and Joy, divided into three parts: 1. Question. 2. Answer, divided into two parts: 1. Establishing the cause. 2. Manifesting the result, divided into two parts: 1. Establishing the result based on abiding in the absence of characteristics. 2. Establishing the result based on generating ease and joy. 3. Conclusion. 4. Explaining the Mental Activity of Pure Wisdom and Vision, divided into three parts: 1. Question. 2. Answer, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 3. Conclusion. Explaining the Objects of Those Four Mental Activities, divided into two parts: 1. Explaining Objects that are Aversive, divided into four parts: 1. General statement, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 2. Inquiry. 3. Brief answer. 4. Separate explanations, divided into two parts: 1. Combining the explanation of the first two aversive places, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 2. Combining the explanation of the last two aversive places, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 2. Explaining Objects that are Delightful, divided into five parts: 1. General statement, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 2. Inquiry. 3. Brief answer. 4. Listing the names. 5. Separate explanations, divided into three parts: 1. Explaining Mindfulness of the Three Jewels (Triratna), divided into three parts: 1. Question. 2. Answer, divided into three parts: 1. Establishing a delightful place based on the Buddha Jewel (Buddha-ratna). 2. Based on the Dharma Jewel (Dharma-ratna). 3. Establishing a delightful place based on the Sangha Jewel (Sangha-ratna). 3. Conclusion. 2. Explaining Mindfulness of the Precepts, divided into three parts: 1. Question. 2. Answer, divided into two parts: 1. Statement. 2. Explanation, divided into two parts: 1. Explaining the aspect of joy based on the Dharma Jewel. 2. Explaining the aspect of joy based on the Sangha Jewel, divided into six parts according to the treatise. 3. Conclusion. 3. Explaining Deep Faith and Understanding in the Differences of One's Own Realization, divided into two different approaches. The first approach explains the differences in one's own realization based on the six knowledges of the teachings, divided into three parts: 1. Question. 2. Answer, divided into two parts: 1. Establishing the cause, divided into eight parts according to the treatise. 2. Manifesting the result. 3. Conclusion. The second approach explains the differences in one's own realization based on prior and subsequent diligence, divided into two parts: 1. Explaining the correct meaning, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 2. Conclusion. Secondly, explaining the results of the four mental activities, divided into four parts: 1. Explaining the result of the mental activity of training the mind, divided into two parts: 1. Establishing the cause. 2. Manifesting the result.
。二明滋潤心作意果分四。一立因。二顯果。三結。四明勝利。三明生輕安作意果分二。一立因。二顯果。四明凈智見作意果分三。一明正義。分二。一立因。二顯果。二立喻分四。一立凈垢時。二立調柔時。三立作業時。四立結果時。三法合分四。一明生厭相分三。一厭因。二厭果 三修對治。二明生欣分二。一立果。二明因。三明正行。四顯果相。
第二明善知識教授初業作意修行人相分四。一總問。二略答分二。一標。二釋。三列名分五如論。四別釋分二。一總問。二廣答分五。一答修厭離相分三如論。二答修欣樂相分三。一總標。二廣解分七如論。三總結。三答觀過患相分六。一總標。三列名。三明體相。四明別過。五顯□過。五明安心處。四答修光明相分二。一總標。二別釋。分四如論。五答了別事相分七如論。
第三明教授勸修不凈等五觀之相分二。一總標。二別釋分二。一歡修不凈觀分二 一觀自他內外身不凈分七大門如論。二觀受心法三不凈分三。一明正義分三。一明往時修相。二明行時修相。三明還時修相。二明勝利。三總結 二例勸修餘四觀分二。一總標。二別釋差別分四。一明慈觀大門分三如論。二明緣起觀大門分三如論。三明界差別觀分四。一觀六界自相分六。一明地界自相分
【現代漢語翻譯】 現代漢語譯本：二、闡明滋潤心作意之果，分為四部分：一、確立原因；二、彰顯結果；三、總結；四、闡明勝利。三、闡明生起輕安作意之果，分為兩部分：一、確立原因；二、彰顯結果。四、闡明凈智見作意，分為三部分：一、闡明正義，又分為兩部分：一、確立原因；二、彰顯結果。二、設立比喻，分為四部分：一、設立清凈與垢染之時；二、設立調伏與柔順之時；三、設立作業之時；四、設立結果之時。三、法義結合，分為四部分：一、闡明生起厭惡之相，又分為三部分：一、厭惡之因；二、厭惡之果；三、修習對治之法。二、闡明生起欣喜之心，分為兩部分：一、確立結果；二、闡明原因。三、闡明正確的修行方法。四、彰顯結果之相。
第二、闡明善知識教授初學作意修行人的相狀，分為四部分：一、總的提問；二、簡略的回答，又分為兩部分：一、標明；二、解釋。三、列舉名稱，分為五部分，如論中所述。四、分別解釋，分為兩部分：一、總的提問；二、詳細的回答，分為五部分：一、回答修習厭離之相，分為三部分，如論中所述。二、回答修習欣樂之相，分為三部分：一、總的標明；二、詳細的解釋，分為七部分，如論中所述；三、總結。三、回答觀察過患之相，分為六部分：一、總的標明；二、列舉名稱；三、闡明體相；四、闡明個別的過患；五、彰顯□（此處原文有缺失）過；五、闡明安心之處。四、回答修習光明之相，分為兩部分：一、總的標明；二、分別解釋，分為四部分，如論中所述。五、回答了別事相，分為七部分，如論中所述。
第三、闡明教授勸修不凈觀等五種觀想之相，分為兩部分：一、總的標明；二、分別解釋，分為兩部分：一、歡喜修習不凈觀，分為兩部分：一、觀自身與他人的內外身體不凈，分為七大方面，如論中所述。二、觀受、心、法三種不凈，分為三部分：一、闡明正義，又分為三部分：一、闡明過去修習之相；二、闡明行持時修習之相；三、闡明返回時修習之相。二、闡明勝利。三、總結。二、舉例勸修其餘四種觀想，分為兩部分：一、總的標明；二、分別解釋差別，分為四部分：一、闡明慈觀（Maitrī-bhāvanā）之大門，分為三部分，如論中所述。二、闡明緣起觀（Pratītyasamutpāda-bhāvanā）之大門，分為三部分，如論中所述。三、闡明界差別觀（Dhātu-vibhanga-bhāvanā），分為四部分：一、觀察六界（ṣaṭ dhātu）自相，分為六部分：一、闡明地界（Pṛthivī-dhātu）自相
【English Translation】 English version: Second, clarifying the fruit of the mind-moistening intention, divided into four parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion; 4. Clarifying the victory. Third, clarifying the fruit of generating pliancy intention, divided into two parts: 1. Establishing the cause; 2. Revealing the result. Fourth, clarifying the pure wisdom view intention, divided into three parts: 1. Clarifying the correct meaning, further divided into two parts: 1. Establishing the cause; 2. Revealing the result. 2. Establishing the analogy, divided into four parts: 1. Establishing the time of purity and defilement; 2. Establishing the time of taming and gentleness; 3. Establishing the time of action; 4. Establishing the time of result. 3. Combining the Dharma, divided into four parts: 1. Clarifying the arising of the repulsive aspect, further divided into three parts: 1. Cause of repulsion; 2. Result of repulsion; 3. Practicing the antidote. 2. Clarifying the arising of joy, divided into two parts: 1. Establishing the result; 2. Clarifying the cause. 3. Clarifying the correct practice. 4. Revealing the aspect of the result.
Second, clarifying the characteristics of a virtuous teacher instructing a beginner in intention practice, divided into four parts: 1. General question; 2. Brief answer, further divided into two parts: 1. Indication; 2. Explanation. 3. Listing the names, divided into five parts, as stated in the treatise. 4. Separate explanation, divided into two parts: 1. General question; 2. Detailed answer, divided into five parts: 1. Answering the practice of the aspect of renunciation, divided into three parts, as stated in the treatise. 2. Answering the practice of the aspect of joy, divided into three parts: 1. General indication; 2. Detailed explanation, divided into seven parts, as stated in the treatise; 3. Conclusion. 3. Answering the observation of the aspect of faults, divided into six parts: 1. General indication; 2. Listing the names; 3. Clarifying the essence; 4. Clarifying the individual faults; 5. Revealing the □ (missing in the original text) fault; 5. Clarifying the place of peace of mind. 4. Answering the practice of the aspect of light, divided into two parts: 1. General indication; 2. Separate explanation, divided into four parts, as stated in the treatise. 5. Answering the distinguishing of phenomena, divided into seven parts, as stated in the treatise.
Third, clarifying the aspects of instructing and encouraging the practice of the five contemplations, such as the impurity contemplation, divided into two parts: 1. General indication; 2. Separate explanation, divided into two parts: 1. Joyfully practicing the impurity contemplation (Aśubha-bhāvanā), divided into two parts: 1. Contemplating the impurity of one's own and others' internal and external bodies, divided into seven major aspects, as stated in the treatise. 2. Contemplating the three impurities of feeling, mind, and phenomena, divided into three parts: 1. Clarifying the correct meaning, further divided into three parts: 1. Clarifying the aspect of past practice; 2. Clarifying the aspect of practice during activity; 3. Clarifying the aspect of practice during return. 2. Clarifying the victory. 3. Conclusion. 2. Exemplifying and encouraging the practice of the remaining four contemplations, divided into two parts: 1. General indication; 2. Separate explanation of the differences, divided into four parts: 1. Clarifying the gateway of loving-kindness contemplation (Maitrī-bhāvanā), divided into three parts, as stated in the treatise. 2. Clarifying the gateway of dependent origination contemplation (Pratītyasamutpāda-bhāvanā), divided into three parts, as stated in the treatise. 3. Clarifying the element differentiation contemplation (Dhātu-vibhanga-bhāvanā), divided into four parts: 1. Contemplating the self-nature of the six elements (ṣaṭ dhātu), divided into six parts: 1. Clarifying the self-nature of the earth element (Pṛthivī-dhātu).
二如論。二明水界自相分二如論。三火界自相。四風界自相。五明空界自相。六明識界自相。二分折六界。三明假相修。四明真相修。四明出入息觀分六如論。
第四解釋經句分二。一標經句。二別釋經文分三。一明安住熾然相。二明正知具念相。三明調伏一切世間貪憂相。
第五明修五觀勝利分七。一明難覺了相分二。一立因。二顯果。二明易了相分二。一立因。二顯果分二。一標。二釋。三明非損惱相分二。一明正義。二明果利分二。一明斷粗重利。二明得輕安利。四明除遣諸煩惱勝利分二。一立因。二顯果。五明身心歡喜俱行勝利分二。一立因。二顯果。六明心於所緣寂靜行轉勝利分二。一立所治。二立能治。七明墮在有作意數勝利分四。一明正義。二徴。三答所以。四結。
第六明初業作意相分三。一總標。二別釋。三總結 別釋分九 一明得色界少分定等勝利相分二。一立因。二顯果 二明得凈惑所緣加行相分二。一立因。二顯果 三明猛利貪纏而不生起相分二。一立因。二顯果 四明少分對治能除上品所治相分二。一立因。二顯果分五如論 五明輕安疾起相分二。一立因。二顯果 六明粗重之性不能逼惱相 七明諸蓋不得現行相 八明不樂憂慮作意相 九明雖從定起不離輕安相 三總
【現代漢語翻譯】 現代漢語譯本 二如論：闡述水界自性的兩種方式。 二、闡明水界（Ap-dhatu）自相，分為兩種方式進行論述。 三、闡明火界（Tejo-dhatu）自相。 四、闡明風界（Vayo-dhatu）自相。 五、闡明空界（Akasa-dhatu）自相。 六、闡明識界（Vinnana-dhatu）自相。 二、將六界分解。 三、闡明假相的修習。 四、闡明真相的修習。 四、闡明出入息觀，分為六種方式進行論述。
第四、解釋經句，分為兩部分： 一、標出經句。 二、分別解釋經文，分為三部分： 一、闡明安住于熾燃之相。 二、闡明正知具念之相。 三、闡明調伏一切世間貪慾和憂愁之相。
第五、闡明修習五觀的勝利，分為七部分： 一、闡明難以覺察之相，分為兩部分： 一、建立原因。 二、顯示結果。 二、闡明容易覺察之相，分為兩部分： 一、建立原因。 二、顯示結果，分為兩部分： 一、標出。 二、解釋。 三、闡明非損惱之相，分為兩部分： 一、闡明正義。 二、闡明果報利益，分為兩部分： 一、闡明斷除粗重煩惱的利益。 二、闡明獲得輕安的利益。 四、闡明去除各種煩惱的勝利，分為兩部分： 一、建立原因。 二、顯示結果。 五、闡明身心歡喜共同生起的勝利，分為兩部分： 一、建立原因。 二、顯示結果。 六、闡明心於所緣境寂靜安住的勝利，分為兩部分： 一、確立所要對治的。 二、確立能夠對治的。 七、闡明墮入有作意數（有為法的範疇）的勝利，分為四部分： 一、闡明正義。 二、提問。 三、回答原因。 四、總結。
第六、闡明初業者的作意之相，分為三部分： 一、總標。 二、分別解釋。 三、總結。 分別解釋分為九部分： 一、闡明獲得少分禪定等勝利之相，分為兩部分： 一、建立原因。 二、顯示結果。 二、闡明獲得清凈惑所緣的加行之相，分為兩部分： 一、建立原因。 二、顯示結果。 三、闡明猛利貪慾纏縛而不生起之相，分為兩部分： 一、建立原因。 二、顯示結果。 四、闡明少分對治能夠去除上品所治之相，分為兩部分： 一、建立原因。 二、顯示結果，分為五種方式進行論述。 五、闡明輕安快速生起之相，分為兩部分： 一、建立原因。 二、顯示結果。 六、闡明粗重之性不能逼惱之相。 七、闡明諸蓋不得現行之相。 八、闡明不樂憂慮作意之相。 九、闡明雖然從禪定中起身也不離輕安之相。 三、總結
【English Translation】 English version Twofold Discourse on 'Suchness'. Twofold discourse on the self-characteristic of the water element. 2. Elucidating the self-characteristic of the water element (Ap-dhatu) in two ways. 3. Elucidating the self-characteristic of the fire element (Tejo-dhatu). 4. Elucidating the self-characteristic of the wind element (Vayo-dhatu). 5. Elucidating the self-characteristic of the space element (Akasa-dhatu). 6. Elucidating the self-characteristic of the consciousness element (Vinnana-dhatu). 2. Analyzing the six elements. 3. Elucidating the cultivation of the false appearance. 4. Elucidating the cultivation of the true appearance. 4. Elucidating the contemplation of in-and-out breathing in six ways.
Fourth, explaining the sutra verses in two parts: 1. Identifying the sutra verses. 2. Explaining the sutra text separately in three parts: 1. Elucidating the aspect of abiding in ardency. 2. Elucidating the aspect of mindfulness with clear comprehension. 3. Elucidating the aspect of subduing all worldly greed and sorrow.
Fifth, elucidating the benefits of cultivating the five contemplations in seven parts: 1. Elucidating the aspect of being difficult to perceive in two parts: 1. Establishing the cause. 2. Revealing the result. 2. Elucidating the aspect of being easy to perceive in two parts: 1. Establishing the cause. 2. Revealing the result in two parts: 1. Identifying. 2. Explaining. 3. Elucidating the aspect of non-affliction in two parts: 1. Elucidating the correct meaning. 2. Elucidating the benefits of the result in two parts: 1. Elucidating the benefit of severing gross burdens. 2. Elucidating the benefit of attaining lightness and ease. 4. Elucidating the victory of removing various afflictions in two parts: 1. Establishing the cause. 2. Revealing the result. 5. Elucidating the victory of body and mind rejoicing together in two parts: 1. Establishing the cause. 2. Revealing the result. 6. Elucidating the victory of the mind abiding peacefully on the object of focus in two parts: 1. Establishing what is to be counteracted. 2. Establishing what is capable of counteracting. 7. Elucidating the victory of falling into the category of intentional activity (conditioned phenomena) in four parts: 1. Elucidating the correct meaning. 2. Questioning. 3. Answering the reason. 4. Concluding.
Sixth, elucidating the aspect of the initial practitioner's intention in three parts: 1. General identification. 2. Separate explanation. 3. Conclusion. Separate explanation in nine parts: 1. Elucidating the aspect of attaining partial samadhi and other victories in two parts: 1. Establishing the cause. 2. Revealing the result. 2. Elucidating the aspect of attaining the preliminary practice of purifying the object of delusion in two parts: 1. Establishing the cause. 2. Revealing the result. 3. Elucidating the aspect of fierce entanglement of greed not arising in two parts: 1. Establishing the cause. 2. Revealing the result. 4. Elucidating the aspect of partial counteraction being able to remove the superior object to be counteracted in two parts: 1. Establishing the cause. 2. Revealing the result in five ways. 5. Elucidating the aspect of lightness and ease arising quickly in two parts: 1. Establishing the cause. 2. Revealing the result. 6. Elucidating the aspect of the nature of grossness not being able to oppress. 7. Elucidating the aspect of the hindrances not being able to manifest. 8. Elucidating the aspect of not delighting in anxious intention. 9. Elucidating the aspect of not departing from lightness and ease even when rising from samadhi. 3. Conclusion
結。
聲聞地第二廣解中第四廣解得果瑜伽處分二。一略釋。二廣解 初文分四 一立生起 二以頌略釋分十一。一明七作意相。二明離欲四靜慮相。三明四無色定。四明無心二定。五明五道相。六明色無色二定生差別相。七明離欲等相。八明四諦十六行相。九明現觀相。十明修道相。十一明究竟果相 三明七作意等要義分四。一總標。二徴問。三列名。四別釋分二。一立因分二。一依世道立因。三依出世道立因。二顯果分二。一顯輕安果。二顯加行果分二。一立因。二顯果分二。一明世間加行果。二明出世加行果 四問答分別分二。一總問。二廣答分五。一略答。二徴問。三列名分四如論。四總結。五廣解分四。一總標。二別釋分二。一明具縛。二明不具縛。三徴問。四重答分四。一依欲界明趣世道。二例餘六定明趣世道。三依靜慮等三法明趣世道。四依生差別及相二法明趣世道。
第二廣解分十一。一明世間道七種作意相。二引經明離欲四靜慮相。三引經明無色四定相。四廣辨無心二定相。五廣明世道五神道相。六廣明世道生差別相。七廣明世道離貪等諸相。八依出世道了相作意明觀察諸諦行相。九依出世道勝解作意明如實通達相。十依遠離作意等廣分別修相。十一依出世道加行究竟果作意明究竟果
【現代漢語翻譯】 現代漢語譯本 結。
聲聞地第二廣解中第四廣解得果瑜伽處分二：一、略釋；二、廣解。 初文分四：一、立生起；二、以頌略釋，分十一：一、明七作意相；二、明離欲四靜慮相；三、明四無色定；四、明無心二定；五、明五道相；六、明色無色二定生差別相；七、明離欲等相；八、明四諦十六行相；九、明現觀相；十、明修道相；十一、明究竟果相；三、明七作意等要義，分四：一、總標；二、征問；三、列名；四、別釋，分二：一、立因，分二：一、依世道立因；二、依出世道立因；二、顯果，分二：一、顯輕安果；二、顯加行果，分二：一、立因；二、顯果，分二：一、明世間加行果；二、明出世加行果；四、問答分別，分二：一、總問；二、廣答，分五：一、略答；二、征問；三、列名，分四，如論；四、總結；五、廣解，分四：一、總標；二、別釋，分二：一、明具縛；二、明不具縛；三、征問；四、重答，分四：一、依欲界明趣世道；二、例餘六定明趣世道；三、依靜慮等三法明趣世道；四、依生差別及相二法明趣世道。
第二廣解分十一：一、明世間道七種作意相；二、引經明離欲四靜慮相；三、引經明無色四定相；四、廣辨無心二定相；五、廣明世道五神道相；六、廣明世道生差別相；七、廣明世道離貪等諸相；八、依出世道了相作意明觀察諸諦行相；九、依出世道勝解作意明如實通達相；十、依遠離作意等廣分別修相；十一、依出世道加行究竟果作意明究竟果。
【English Translation】 English version Conclusion.
In the second extensive explanation of the Hearer's Ground, the fourth extensive explanation of the Yoga of Attaining Fruition is divided into two parts: 1. A brief explanation; 2. An extensive explanation. The initial text is divided into four parts: 1. Establishing the arising; 2. Briefly explaining with verses, divided into eleven parts: 1. Explaining the aspects of the seven mental activities (saptamanasikara); 2. Explaining the aspects of the four dhyanas (catuhdhyana) free from desire; 3. Explaining the four formless concentrations (catuhsamapattis); 4. Explaining the two unconscious concentrations; 5. Explaining the aspects of the five paths (panchamarga); 6. Explaining the differences in arising of the form and formless concentrations; 7. Explaining the aspects of freedom from desire, etc.; 8. Explaining the sixteen aspects of the Four Noble Truths (chatvari-arya-satyani); 9. Explaining the aspects of direct perception (abhisamaya); 10. Explaining the aspects of the path of cultivation (bhavanamarga); 11. Explaining the aspects of the ultimate fruition (phalasamapatti); 3. Explaining the essential meanings of the seven mental activities, etc., divided into four parts: 1. General statement; 2. Inquiry; 3. Enumeration; 4. Separate explanation, divided into two parts: 1. Establishing the cause, divided into two parts: 1. Establishing the cause based on the worldly path; 2. Establishing the cause based on the supramundane path; 2. Revealing the result, divided into two parts: 1. Revealing the result of lightness and ease (prasrabdhi); 2. Revealing the result of effort (prayogaphala), divided into two parts: 1. Establishing the cause; 2. Revealing the result, divided into two parts: 1. Explaining the result of worldly effort; 2. Explaining the result of supramundane effort; 4. Question and answer differentiation, divided into two parts: 1. General question; 2. Extensive answer, divided into five parts: 1. Brief answer; 2. Inquiry; 3. Enumeration, divided into four parts, as in the treatise; 4. Conclusion; 5. Extensive explanation, divided into four parts: 1. General statement; 2. Separate explanation, divided into two parts: 1. Explaining being bound; 2. Explaining not being bound; 3. Inquiry; 4. Repeated answer, divided into four parts: 1. Explaining the path leading to the world based on the desire realm (kamadhatu); 2. Explaining the path leading to the world by analogy with the remaining six concentrations; 3. Explaining the path leading to the world based on the three dharmas of dhyana, etc.; 4. Explaining the path leading to the world based on the two dharmas of differences in arising and aspects.
The second extensive explanation is divided into eleven parts: 1. Explaining the aspects of the seven types of mental activity of the worldly path; 2. Quoting sutras to explain the aspects of the four dhyanas free from desire; 3. Quoting sutras to explain the aspects of the four formless concentrations; 4. Extensively distinguishing the aspects of the two unconscious concentrations; 5. Extensively explaining the aspects of the five divine paths of the worldly path; 6. Extensively explaining the differences in arising of the worldly path; 7. Extensively explaining the various aspects of freedom from greed, etc., of the worldly path; 8. Explaining the aspects of observing the characteristics of the truths based on the supramundane path and the mental activity of understanding the characteristics; 9. Explaining the aspects of truly penetrating based on the supramundane path and the mental activity of superior understanding; 10. Extensively differentiating the aspects of cultivation based on the mental activity of detachment, etc.; 11. Explaining the ultimate fruition based on the supramundane path and the mental activity of the effort leading to the ultimate fruition.
相。
初文分五。一明七種作意體相。二明七作意受何喜樂等相。三明七作意業用。四明六作意分四之相。五例明餘七種作意遍至非想非非想處相。
初明七作意體相分四。一總標。二徴問。三列名分七如論。四別釋分七 第一明瞭相作意分二。一明瞭粗相。二了靜相 初文分八。一總問。二略答。三徴問。四重答。五徴問。六答列名分六如論。七別釋分六 一明尋思欲界粗義合三。一問。二答分四如論。三結 二明尋思諸欲粗事分二。一問。二答分二如論 三明諸欲粗相分二。一明自相分四。一總問。二略答。三廣解分三。一標。二列名。三別釋分三如論。四總結二明共相分三。一問。二答分二。一立因。二顯果。三結 四明尋思諸欲粗品分三。一總問。二廣答分六。一明正義。二立喻。三法合。四指文。五引證分二。一標。二釋。六廣等過患分十六論。三總結 五尋思諸欲粗時分三。一問。二答分四如論。三結 六明尋思諸欲粗理分三。一問。二答分四。一明觀待道理。二明作用道理分三。一外作用。二內作用。三結勸。三明證成道理分三。一聖教量二現量。三比量。四明法爾道理。三結 八明總結 二明靜相分四。一總標。二別釋分二。一明無粗性。一明有靜性。三結。四明總結 第二明勝解作意
【現代漢語翻譯】 現代漢語譯本 相（Lakshana，特徵）。
初文分為五部分。一、闡明七種作意（Manasikara，心理活動）的體相（本質和現象）。二、闡明七作意感受何種喜樂等相。三、闡明七作意的業用（功能）。四、闡明六作意分為四種的相。五、舉例闡明其餘七種作意遍至非想非非想處（Neither perception nor non-perception，禪定最高境界）的相。
初文闡明七作意的體相，分為四部分。一、總標。二、提問。三、如論中所列，列出七種作意的名稱。四、分別解釋，分為七部分。第一，闡明了相作意，分為兩部分。一、闡明粗相。二、了靜相。初文分為八部分。一、總問。二、簡略回答。三、提問。四、再次回答。五、提問。六、回答並列出名稱，如論中所列，分為六部分。七、分別解釋，分為六部分。一、闡明尋思欲界（Kama-dhatu，眾生對感官享受的慾望的領域）粗義，共三部分。一、提問。二、回答，分為如論中所述的四部分。三、總結。二、闡明尋思諸欲粗事，分為兩部分。一、提問。二、回答，分為如論中所述的兩部分。三、闡明諸欲粗相，分為兩部分。一、闡明自相，分為四部分。一、總問。二、簡略回答。三、詳細解釋，分為三部分。一、標明。二、列出名稱。三、分別解釋，分為如論中所述的三部分。四、總結。二、闡明共相，分為三部分。一、提問。二、回答，分為兩部分。一、建立原因。二、顯示結果。三、總結。四、闡明尋思諸欲粗品，分為三部分。一、總問。二、詳細回答，分為六部分。一、闡明正義。二、建立比喻。三、法合。四、指明經文。五、引用證據，分為兩部分。一、標明。二、解釋。六、廣泛說明等過患，分為十六論。三、總結。五、尋思諸欲粗時，分為三部分。一、提問。二、回答，分為如論中所述的四部分。三、總結。六、闡明尋思諸欲粗理，分為三部分。一、提問。二、回答，分為四部分。一、闡明觀待道理。二、闡明作用道理，分為三部分。一、外作用。二、內作用。三、總結勸誡。三、闡明證成道理，分為三部分。一、聖教量（Agama-pramana，聖典的權威）。二、現量（Pratyaksha-pramana，直接感知）。三、比量（Anumana-pramana，推論）。四、闡明法爾道理（Dharmata，事物本性）。三、總結。八、闡明總結。二、闡明靜相，分為四部分。一、總標。二、分別解釋，分為兩部分。一、闡明無粗性。一、闡明有靜性。三、總結。四、闡明總結。第二，闡明勝解作意（Adhimoksha-manasikara，通過深刻理解而產生的心理活動）。
【English Translation】 English version Lakshana (characteristic).
The initial text is divided into five parts. 1. Explaining the nature and characteristics of the seven Manasikaras (mental activities). 2. Explaining what kind of joy and happiness the seven Manasikaras experience. 3. Explaining the functions of the seven Manasikaras. 4. Explaining the aspect of the six Manasikaras being divided into four. 5. Illustrating how the remaining seven Manasikaras pervade the realm of Neither perception nor non-perception (the highest state of meditation).
The initial text explains the nature of the seven Manasikaras, divided into four parts. 1. General introduction. 2. Questioning. 3. Listing the names of the seven Manasikaras as mentioned in the treatise. 4. Separate explanations, divided into seven parts. First, explaining the 'Appearance-related Manasikara', divided into two parts. 1. Explaining the gross appearance. 2. Understanding the tranquil appearance. The initial text is divided into eight parts. 1. General question. 2. Brief answer. 3. Questioning. 4. Answering again. 5. Questioning. 6. Answering and listing the names, as mentioned in the treatise, divided into six parts. 7. Separate explanations, divided into six parts. 1. Explaining the gross meaning of desire realm (Kama-dhatu, the realm of beings' desires for sensory pleasures), in three parts. 1. Question. 2. Answer, divided into four parts as mentioned in the treatise. 3. Conclusion. 2. Explaining the gross matters of contemplating desires, divided into two parts. 1. Question. 2. Answer, divided into two parts as mentioned in the treatise. 3. Explaining the gross characteristics of desires, divided into two parts. 1. Explaining the self-characteristics, divided into four parts. 1. General question. 2. Brief answer. 3. Detailed explanation, divided into three parts. 1. Identification. 2. Listing the names. 3. Separate explanations, divided into three parts as mentioned in the treatise. 4. Conclusion. 2. Explaining the common characteristics, divided into three parts. 1. Question. 2. Answer, divided into two parts. 1. Establishing the cause. 2. Showing the result. 3. Conclusion. 4. Explaining the gross qualities of contemplating desires, divided into three parts. 1. General question. 2. Detailed answer, divided into six parts. 1. Explaining the correct meaning. 2. Establishing a metaphor. 3. Dharma combination. 4. Pointing out the text. 5. Quoting evidence, divided into two parts. 1. Identification. 2. Explanation. 6. Extensive explanation of faults, divided into sixteen arguments. 3. Conclusion. 5. Contemplating the gross time of desires, divided into three parts. 1. Question. 2. Answer, divided into four parts as mentioned in the treatise. 3. Conclusion. 6. Explaining the gross reasoning of contemplating desires, divided into three parts. 1. Question. 2. Answer, divided into four parts. 1. Explaining the reasoning of dependence. 2. Explaining the reasoning of function, divided into three parts. 1. External function. 2. Internal function. 3. Concluding exhortation. 3. Explaining the reasoning of proof, divided into three parts. 1. Scriptural authority (Agama-pramana, the authority of scriptures). 2. Direct perception (Pratyaksha-pramana, direct sensory perception). 3. Inference (Anumana-pramana, reasoning). 4. Explaining the reasoning of Dharmata (the nature of things). 3. Conclusion. 8. Explaining the conclusion. 2. Explaining the tranquil appearance, divided into four parts. 1. General introduction. 2. Separate explanations, divided into two parts. 1. Explaining the absence of grossness. 1. Explaining the presence of tranquility. 3. Conclusion. 4. Explaining the conclusion. Second, explaining the 'Resolution-related Manasikara' (Adhimoksha-manasikara, mental activity arising from profound understanding).
分三。一立因。二顯果。三結 第三明遠離作意分三。一立因。二顯果。三結 第四明攝樂作意分三。一立因。二顯果分七如論。三結 第五明觀察作意分三。一立因。二顯果分四。一明思念。二明誠法。三明見斷相。四明修斷行。三結 第六明加行究竟作意分三。一立因。二顯果分三。一立正義。二答難。三釋加行究竟名。三結 第七明加行究竟果作意分三。一立因。二顯果。三結。
第二明七作意受何喜樂等相分三 一依遠離攝樂二作意明受喜樂相分二。一立因。二顯果 二依加行究竟明受喜樂相分二。一立因。二顯果 三依加行究竟果明受喜樂相分三。一立因。二顯果分三如論。三結釋名 第三明七種作意業用分七如論。
第四明六作意分四之相分二 一明正義分四。一明瞭相及勝解攝相分二。一標。二釋。下三準此。二明遠離及加行究竟攝相。三明攝樂攝相。四明觀察攝相 二總結分二。一標。二釋。
第五例明餘七種作意遍至非想非非想處義分二。一總標。二別釋分三 第一明從初靜慮入第二靜慮義分三。一依了相作意明觀粗相分八。一明瞭相作意分三。一立因。二顯果。三結。二明自相分二。一明尋相。二明伺相。三明共相。四明尋求事。五明尋求時。六合明觀黑品勝利及觀待道理。
【現代漢語翻譯】 現代漢語譯本 分為三部分：第一，確立原因；第二，闡明結果；第三，總結。第三，闡明遠離作意，分為三部分：第一，確立原因；第二，闡明結果；第三，總結。第四，闡明攝樂作意，分為三部分：第一，確立原因；第二，闡明結果，分為七個方面，如論中所述；第三，總結。第五，闡明觀察作意，分為三部分：第一，確立原因；第二，闡明結果，分為四個方面：第一，闡明思念；第二，闡明誠法；第三，闡明見斷相；第四，闡明修斷行；第三，總結。第六，闡明加行究竟作意，分為三部分：第一，確立原因；第二，闡明結果，分為三個方面：第一，確立正義；第二，解答疑問；第三，解釋加行究竟的名稱；第三，總結。第七，闡明加行究竟果作意，分為三部分：第一，確立原因；第二，闡明結果；第三，總結。
第二，闡明七種作意感受何種喜樂等相，分為三部分：第一，依據遠離攝樂兩種作意，闡明感受喜樂之相，分為兩部分：第一，確立原因；第二，闡明結果；第二，依據加行究竟，闡明感受喜樂之相，分為兩部分：第一，確立原因；第二，闡明結果；第三，依據加行究竟果，闡明感受喜樂之相，分為三部分：第一，確立原因；第二，闡明結果，分為三個方面，如論中所述；第三，總結並解釋名稱。第三，闡明七種作意的作用，分為七個方面，如論中所述。
第四，闡明六種作意四種相，分為兩部分：第一，闡明正義，分為四個方面：第一，闡明了相（lakṣaṇa）及勝解（adhimokṣa）攝相，分為兩部分：第一，標示；第二，解釋。以下三種情況依此類推。第二，闡明遠離及加行究竟攝相。第三，闡明攝樂攝相。第四，闡明觀察攝相。第二，總結，分為兩部分：第一，標示；第二，解釋。
第五，舉例說明其餘七種作意遍至非想非非想處（naivasaṃjñānāsaṃjñāyatana）的含義，分為兩部分：第一，總標；第二，分別解釋，分為三部分：第一，闡明從初靜慮（prathama-dhyāna）進入第二靜慮（dvitīya-dhyāna）的含義，分為三部分：第一，依據了相作意，闡明觀察粗相，分為八個方面：第一，闡明了相作意，分為三部分：第一，確立原因；第二，闡明結果；第三，總結。第二，闡明自相，分為兩部分：第一，闡明尋相（vitarka-lakṣaṇa）；第二，闡明伺相（vicāra-lakṣaṇa）；第三，闡明共相（sādhāraṇa-lakṣaṇa）；第四，闡明尋求事；第五，闡明尋求時；第六，合併闡明觀察黑品（kṛṣṇa-pakṣa）的勝利以及觀察對待的道理。
【English Translation】 English version Divided into three parts: First, establishing the cause; second, elucidating the result; third, concluding. Third, elucidating the distancing intention, divided into three parts: First, establishing the cause; second, elucidating the result; third, concluding. Fourth, elucidating the embracing delight intention, divided into three parts: First, establishing the cause; second, elucidating the result, divided into seven aspects, as described in the treatise; third, concluding. Fifth, elucidating the observing intention, divided into three parts: First, establishing the cause; second, elucidating the result, divided into four aspects: First, elucidating contemplation; second, elucidating true Dharma; third, elucidating the aspect of severance by seeing; fourth, elucidating the practice of severance by cultivation; third, concluding. Sixth, elucidating the intention of ultimate practice, divided into three parts: First, establishing the cause; second, elucidating the result, divided into three aspects: First, establishing the correct meaning; second, answering difficulties; third, explaining the name of ultimate practice; third, concluding. Seventh, elucidating the intention of the result of ultimate practice, divided into three parts: First, establishing the cause; second, elucidating the result; third, concluding.
Second, elucidating the aspects of what joy and pleasure, etc., are experienced by the seven intentions, divided into three parts: First, based on the two intentions of distancing and embracing delight, elucidating the aspect of experiencing joy and pleasure, divided into two parts: First, establishing the cause; second, elucidating the result; second, based on ultimate practice, elucidating the aspect of experiencing joy and pleasure, divided into two parts: First, establishing the cause; second, elucidating the result; third, based on the result of ultimate practice, elucidating the aspect of experiencing joy and pleasure, divided into three parts: First, establishing the cause; second, elucidating the result, divided into three aspects, as described in the treatise; third, concluding and explaining the name. Third, elucidating the function of the seven intentions, divided into seven aspects, as described in the treatise.
Fourth, elucidating the four aspects of the six intentions, divided into two parts: First, elucidating the correct meaning, divided into four aspects: First, elucidating the aspect of characteristic (lakṣaṇa) and ascertainment (adhimokṣa), divided into two parts: First, indication; second, explanation. The following three cases follow this pattern. Second, elucidating the aspects of distancing and ultimate practice. Third, elucidating the aspect of embracing delight. Fourth, elucidating the aspect of observation. Second, summarizing, divided into two parts: First, indication; second, explanation.
Fifth, illustrating by example the meaning of the remaining seven intentions pervading the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), divided into two parts: First, general indication; second, separate explanation, divided into three parts: First, elucidating the meaning of entering the second dhyāna (dvitīya-dhyāna) from the first dhyāna (prathama-dhyāna), divided into three parts: First, based on the intention of characteristic, elucidating the observation of coarse aspects, divided into eight aspects: First, elucidating the intention of characteristic, divided into three parts: First, establishing the cause; second, elucidating the result; third, concluding. Second, elucidating the self-characteristic, divided into two parts: First, elucidating the characteristic of initial application of thought (vitarka-lakṣaṇa); second, elucidating the characteristic of sustained application of thought (vicāra-lakṣaṇa); third, elucidating the common characteristic (sādhāraṇa-lakṣaṇa); fourth, elucidating the object of seeking; fifth, elucidating the time of seeking; sixth, jointly elucidating the victory of observing the dark side (kṛṣṇa-pakṣa) and the principle of observing dependence.
七明作用道理。八明總結。二依了相作意明觀靜相。三例明餘六作意相 第二例明余上地七種作意漸次入義 第三明粗相遍在下地義分三。一標。二釋分二。一依苦住。二依壽量明粗義。三配六事分二。一標。二釋。
二廣解中大門分十一中第二引經明離欲四靜慮相分四 一釋初靜慮經句分十。一明離欲義分二。一標。二釋分二。一明欲。二明離。二明惡不善法義分三。一標。二釋。三結。三明有尋伺義分三。一標。二釋。三結。四明離義。五明生義。六明喜樂義分三。一標。二釋。三結。七明初義分三。一標。二釋。三結。八明靜慮義分三。一標。二釋。三結。九明具足義。十明安住義分三。一標。二釋。三結 二釋第二靜慮經句分八。一明尋伺寂靜等義分三。一立因。二顯果。三結。二明心一趣義分三。一立因。二顯果。三結。三明無尋伺義。四明定義。五明生義分三如論。六明喜樂義分三如論。七明第二義。八明具足安住義 三釋第三靜慮句分七。一明離喜欲義。二明安住舍義。三明舍無有義。四明正念知義。五明有身受樂義。六明諸聖宣說等義。七明聖義 四釋第四靜慮經句分四。一明斷樂義分五。一明正義。二徴問。三列名。四解釋。五結。二明不苦不樂義分四。一立因。二顯果分二。一標。二解釋
【現代漢語翻譯】 現代漢語譯本 七、闡明七種作意的作用道理。 八、總結以上內容。 二、依靠對所緣境的觀察，以作意來明觀靜止的相。 三、舉例說明其餘六種作意之相。 第二，舉例說明其餘上地七種作意如何漸次進入其含義。 第三，闡明粗相遍在於下地的含義，分為三部分：一、標示。二、解釋，分為兩部分：一、依據苦受而住。二、依據壽命長短闡明粗相的含義。三、配合六事，分為兩部分：一、標示。二、解釋。 二、在廣泛解釋中的大門分十一中，第二部分引用經文闡明離欲的四種靜慮之相，分為四部分：一、解釋初靜慮的經句，分為十部分：一、闡明離欲的含義，分為兩部分：一、標示。二、解釋，分為兩部分：一、闡明欲。二、闡明離。二、闡明惡不善法的含義，分為三部分：一、標示。二、解釋。三、總結。三、闡明有尋伺的含義，分為三部分：一、標示。二、解釋。三、總結。四、闡明離的含義。五、闡明生的含義。六、闡明喜樂的含義，分為三部分：一、標示。二、解釋。三、總結。七、闡明初的含義，分為三部分：一、標示。二、解釋。三、總結。八、闡明靜慮的含義，分為三部分：一、標示。二、解釋。三、總結。九、闡明具足的含義。十、闡明安住的含義，分為三部分：一、標示。二、解釋。三、總結。二、解釋第二靜慮的經句，分為八部分：一、闡明尋伺寂靜等的含義，分為三部分：一、建立因。二、顯示果。三、總結。二、闡明心一趣的含義，分為三部分：一、建立因。二、顯示果。三、總結。三、闡明無尋伺的含義。四、闡明定的含義。五、闡明生的含義，分為三部分，如論中所述。六、闡明喜樂的含義，分為三部分，如論中所述。七、闡明第二的含義。八、闡明具足安住的含義。三、解釋第三靜慮的經句，分為七部分：一、闡明離喜欲的含義。二、闡明安住舍的含義。三、闡明舍無有的含義。四、闡明正念知的含義。五、闡明有身受樂的含義。六、闡明諸聖宣說等的含義。七、闡明聖的含義。四、解釋第四靜慮的經句，分為四部分：一、闡明斷樂的含義，分為五部分：一、闡明正義。二、提問。三、列舉名稱。四、解釋。五、總結。二、闡明不苦不樂的含義，分為四部分：一、建立因。二、顯示果，分為兩部分：一、標示。二、解釋。
【English Translation】 English version Seven, explaining the principle of the function of the seven '作意' (zuoyi) [attention/volition]. Eight, summarizing the above. Two, relying on the observation of the object of focus, using '作意' (zuoyi) [attention/volition] to clearly observe the state of stillness. Three, illustrating the characteristics of the remaining six types of '作意' (zuoyi) [attention/volition] by example. Second, illustrating by example how the remaining seven types of '作意' (zuoyi) [attention/volition] of the higher realms gradually enter into their meaning. Third, explaining the meaning of the coarse aspect being pervasive in the lower realms, divided into three parts: One, indication. Two, explanation, divided into two parts: One, dwelling based on suffering. Two, explaining the meaning of the coarse aspect based on the length of life. Three, matching with the six matters, divided into two parts: One, indication. Two, explanation. Two, in the eleven divisions of the grand gate in the extensive explanation, the second part quotes scriptures to explain the aspects of the four '靜慮' (jinglv) [dhyanas/meditative absorptions] that are free from desire, divided into four parts: One, explaining the sutra sentences of the first '靜慮' (jinglv) [dhyana/meditative absorption], divided into ten parts: One, explaining the meaning of being free from desire, divided into two parts: One, indication. Two, explanation, divided into two parts: One, explaining desire. Two, explaining freedom. Two, explaining the meaning of evil and unwholesome dharmas, divided into three parts: One, indication. Two, explanation. Three, conclusion. Three, explaining the meaning of '有尋伺' (you xun si) [having vitarka and vicara/initial and sustained thought], divided into three parts: One, indication. Two, explanation. Three, conclusion. Four, explaining the meaning of freedom. Five, explaining the meaning of arising. Six, explaining the meaning of joy and pleasure, divided into three parts: One, indication. Two, explanation. Three, conclusion. Seven, explaining the meaning of '初' (chu) [first], divided into three parts: One, indication. Two, explanation. Three, conclusion. Eight, explaining the meaning of '靜慮' (jinglv) [dhyana/meditative absorption], divided into three parts: One, indication. Two, explanation. Three, conclusion. Nine, explaining the meaning of being complete. Ten, explaining the meaning of dwelling, divided into three parts: One, indication. Two, explanation. Three, conclusion. Two, explaining the sutra sentences of the second '靜慮' (jinglv) [dhyana/meditative absorption], divided into eight parts: One, explaining the meaning of the tranquility of '尋伺' (xun si) [vitarka and vicara/initial and sustained thought], divided into three parts: One, establishing the cause. Two, revealing the result. Three, conclusion. Two, explaining the meaning of '心一趣' (xin yi qu) [one-pointedness of mind], divided into three parts: One, establishing the cause. Two, revealing the result. Three, conclusion. Three, explaining the meaning of '無尋伺' (wu xun si) [without vitarka and vicara/initial and sustained thought]. Four, explaining the meaning of '定' (ding) [samadhi/concentration]. Five, explaining the meaning of arising, divided into three parts, as described in the treatise. Six, explaining the meaning of joy and pleasure, divided into three parts, as described in the treatise. Seven, explaining the meaning of '第二' (di er) [second]. Eight, explaining the meaning of complete dwelling. Three, explaining the sutra sentences of the third '靜慮' (jinglv) [dhyana/meditative absorption], divided into seven parts: One, explaining the meaning of being free from joy and desire. Two, explaining the meaning of dwelling in equanimity. Three, explaining the meaning of equanimity without anything. Four, explaining the meaning of right mindfulness and awareness. Five, explaining the meaning of having bodily enjoyment. Six, explaining the meaning of the '諸聖宣說' (zhu sheng xuan shuo) [proclamations of the noble ones] and so on. Seven, explaining the meaning of '聖' (sheng) [noble]. Four, explaining the sutra sentences of the fourth '靜慮' (jinglv) [dhyana/meditative absorption], divided into four parts: One, explaining the meaning of abandoning pleasure, divided into five parts: One, explaining the correct meaning. Two, questioning. Three, listing the names. Four, explanation. Five, conclusion. Two, explaining the meaning of neither suffering nor pleasure, divided into four parts: One, establishing the cause. Two, revealing the result, divided into two parts: One, indication. Two, explanation.
分四如論。三明意趣。四總結。三明舍念清凈義分三。一立因。二顯果。三結。四明第四具足安住義。
二廣解中大門分十一中第三引經明四無色定相分五 一釋空無邊處經句分五。一明色想出過義分三。一立因。二顯果。三結。二明有對想滅沒義分三。一立因。二顯果。三結。三明種種想不作意義分三。一立因。二顯果。三結。四明入無邊定義分三如論。五明具足安住義分四。一立因。二顯果。三結。四別釋分三。一明近分所緣二明根本所緣。三明近分緣地下義 二釋識無邊處經句分二。一明超過空無邊處等義分三。一立因。二顯果。三結。二明具足安住義分三。一立因。二顯果。三結 三釋無所有處經句分二。一明無所有勝解分三。一立因分二。一標。二釋。二顯果。三結。二明具足安住義分三。一立因。二顯果。三結 四釋非想非非想處經句分三。一明非有想義分四。一立因。二顯果。三結。四解釋。二明非想非非想義分三。一標。二釋。三結。三明具足安住義分三。一立因。二顯果。三結。五明入定相分三。一明入四靜慮義。二明入四無色定相。三明加行相。
二廣解中大門分十一中第四廣辯二無心定分五 一總標 二列名 三明入定人之差別分二。一明入無想定人分二。一標。二釋。二明入滅
【現代漢語翻譯】 現代漢語譯本： 四如論。三明意趣。四總結。三明舍念清凈義分三：一、立因；二、顯果；三、結。四明第四具足安住義。
二、廣解中大門分十一中第三，引經明四無色定相分五：一、釋空無邊處經句分五：一、明色想出過義分三：一、立因；二、顯果；三、結。二、明有對想滅沒義分三：一、立因；二、顯果；三、結。三、明種種想不作意義分三：一、立因；二、顯果；三、結。四、明入無邊定義分三如論。五、明具足安住義分四：一、立因；二、顯果；三、結；四、別釋分三：一、明近分所緣；二、明根本所緣；三、明近分緣地下義。二、釋識無邊處經句分二：一、明超過空無邊處等義分三：一、立因；二、顯果；三、結。二、明具足安住義分三：一、立因；二、顯果；三、結。三、釋無所有處經句分二：一、明無所有勝解分三：一、立因分二：一、標；二、釋。二、顯果；三、結。二、明具足安住義分三：一、立因；二、顯果；三、結。四、釋非想非非想處經句分三：一、明非有想義分四：一、立因；二、顯果；三、結；四、解釋。二、明非想非非想義分三：一、標；二、釋；三、結。三、明具足安住義分三：一、立因；二、顯果；三、結。五、明入定相分三：一、明入四靜慮義；二、明入四無色定相；三、明加行相。
二、廣解中大門分十一中第四，廣辯二無心定分五：一、總標；二、列名；三、明入定人之差別分二：一、明入無想定人分二：一、標；二、釋。二、明入滅盡定人。
【English Translation】 English version: The Fourfold 'As It Is' Analysis. The Threefold Clarification of Meaning. The Fourth Summary. The Threefold Clarification of the Meaning of Abandoning Thought and Purity: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion. The Fourth Clarification of the Meaning of Complete Abiding.
Secondly, within the Extensive Explanation, the Eleventh Major Section, the Third Cites Sutras to Clarify the Characteristics of the Four Formless Absorptions, divided into five: 1. Explaining the Sutra Passage on the Sphere of Limitless Space, divided into five: 1. Clarifying the Meaning of Transcending Form and Perception, divided into three: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion. 2. Clarifying the Meaning of the Cessation of Perceptions with Resistance, divided into three: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion. 3. Clarifying the Meaning of Not Engaging in Various Perceptions, divided into three: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion. 4. Clarifying the Meaning of Entering the Definition of Limitlessness, divided into three, as in the treatise. 5. Clarifying the Meaning of Complete Abiding, divided into four: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion; 4. Separate Explanation, divided into three: 1. Clarifying the Object of the Proximate Absorption; 2. Clarifying the Object of the Fundamental Absorption; 3. Clarifying the Meaning of the Proximate Absorption's Connection to the Lower Ground. 2. Explaining the Sutra Passage on the Sphere of Limitless Consciousness, divided into two: 1. Clarifying the Meaning of Transcending the Sphere of Limitless Space, etc., divided into three: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion. 2. Clarifying the Meaning of Complete Abiding, divided into three: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion. 3. Explaining the Sutra Passage on the Sphere of No-Thing-Ness, divided into two: 1. Clarifying the Understanding of No-Thing-Ness, divided into three: 1. Establishing the Cause, divided into two: 1. Statement; 2. Explanation. 2. Revealing the Result; 3. Conclusion. 2. Clarifying the Meaning of Complete Abiding, divided into three: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion. 4. Explaining the Sutra Passage on the Sphere of Neither Perception Nor Non-Perception, divided into three: 1. Clarifying the Meaning of 'Not Having Perception', divided into four: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion; 4. Explanation. 2. Clarifying the Meaning of 'Neither Perception Nor Non-Perception', divided into three: 1. Statement; 2. Explanation; 3. Conclusion. 3. Clarifying the Meaning of Complete Abiding, divided into three: 1. Establishing the Cause; 2. Revealing the Result; 3. Conclusion. 5. Clarifying the Characteristics of Entering Absorption, divided into three: 1. Clarifying the Meaning of Entering the Four Dhyanas (Jhānas); 2. Clarifying the Characteristics of Entering the Four Formless Absorptions; 3. Clarifying the Characteristics of Preparatory Practice.
Secondly, within the Extensive Explanation, the Eleventh Major Section, the Fourth Extensively Discusses the Two Mindless Absorptions, divided into five: 1. General Statement; 2. Listing the Names; 3. Clarifying the Differences Among Those Who Enter Absorption, divided into two: 1. Clarifying Those Who Enter the Absorption of Non-Perception, divided into two: 1. Statement; 2. Explanation. 2. Clarifying Those Who Enter the Cessation Absorption.
盡定人分二。一標。二釋 四明作意方便分二。一總標。二別釋分二。一明無想定方便分二。一立因。二顯果。二明滅盡定方便分二。一立因。二顯果 五明作意修相分二。一明無想定修相分七。一立所治。二立能治。三立心行不行位。四明作意。五明斷位。六明滅位。七明總結。二明滅盡定修相分八。一明地位。二明作意。三明出離相。四明心不行位。五明入人差別。六明暫住義。七所滅之法。八明總結。
二廣解中大門分十一中第五廣明世道五神通相分六。一總標。二徴問。三略答分二。一立因。二顯果。四列名分五如論。五明通因分二。一立因。二顯果。六明以何加行得何等果分六。一標。二徴問。三列名分十二如論。四別釋分十 一明輕舉想分二。一標。二釋分二。一立因。二顯果分二。一標。二釋 二明柔軟想分二。一標。二釋分二。一立因。二顯果 三明空界想分二。一標。二釋分二。一立因。二顯果分二。一標。二釋 四明身心符順想分二。一標。二釋分二。一立因。二顯果分七如論 五明勝解想分二。一總標。二別釋分二。一立因。二顯果分二。一依變明勝解想 二依化明勝解想。三依五想業用明勝解想分二。一標。二釋分二。一明勝解想作用分二。一明現化勝解作用。二明隱化勝解作用。二
【現代漢語翻譯】 現代漢語譯本： 盡定人分為二：一、標宗；二、解釋。 四、闡明作意方便，分為二：一、總標；二、分別解釋。又分為二：一、闡明無想定方便，分為二：一、建立因；二、顯示果。二、闡明滅盡定方便，分為二：一、建立因；二、顯示果。 五、闡明作意修習之相，分為二：一、闡明無想定修習之相，分為七：一、建立所治；二、建立能治；三、建立心行不行之位；四、闡明作意；五、闡明斷位；六、闡明滅位；七、闡明總結。二、闡明滅盡定修習之相，分為八：一、闡明地位；二、闡明作意；三、闡明出離之相；四、闡明心不行之位；五、闡明入定之人差別；六、闡明暫住之義；七、所滅之法；八、闡明總結。
二、廣解中大門分為十一，其中第五為廣明世道五神通之相，分為六：一、總標；二、提問；三、簡略回答，分為二：一、建立因；二、顯示果。四、列舉名稱，如論中所述，分為五。五、闡明神通之因，分為二：一、建立因；二、顯示果。六、闡明以何種加行得到何種果報，分為六：一、標宗；二、提問；三、列舉名稱，如論中所述，分為十二。四、分別解釋，分為十：一、闡明輕舉想，分為二：一、標宗；二、解釋，又分為二：一、建立因；二、顯示果，又分為二：一、標宗；二、解釋。二、闡明柔軟想，分為二：一、標宗；二、解釋，又分為二：一、建立因；二、顯示果。三、闡明空界想，分為二：一、標宗；二、解釋，又分為二：一、建立因；二、顯示果，又分為二：一、標宗；二、解釋。四、闡明身心符順想，分為二：一、標宗；二、解釋，又分為二：一、建立因；二、顯示果，如論中所述，分為七。五、闡明勝解想，分為二：一、總標；二、分別解釋，又分為二：一、建立因；二、顯示果，又分為二：一、依變闡明勝解想；二、依化闡明勝解想。三、依五想業用闡明勝解想，分為二：一、標宗；二、解釋，又分為二：一、闡明勝解想作用，分為二：一、闡明現化勝解作用；二、闡明隱化勝解作用。二
【English Translation】 English version: The person who has attained cessation is divided into two parts: 1. Stating the topic; 2. Explanation. 4. Explaining the means of 'making intention' (zuo yi) [Manasikara], divided into two parts: 1. General statement; 2. Separate explanations. Further divided into two parts: 1. Explaining the means of 'non-thought concentration' (wu xiang ding), divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Explaining the means of 'cessation concentration' (mie jin ding), divided into two parts: 1. Establishing the cause; 2. Showing the result. 5. Explaining the characteristics of cultivating 'making intention', divided into two parts: 1. Explaining the characteristics of cultivating 'non-thought concentration', divided into seven parts: 1. Establishing what is to be treated; 2. Establishing what can treat it; 3. Establishing the state of mind activity being present or absent; 4. Explaining 'making intention'; 5. Explaining the stage of cutting off; 6. Explaining the stage of cessation; 7. Explaining the summary. 2. Explaining the characteristics of cultivating 'cessation concentration', divided into eight parts: 1. Explaining the stage; 2. Explaining 'making intention'; 3. Explaining the characteristics of liberation; 4. Explaining the state of mind activity being absent; 5. Explaining the differences in people entering concentration; 6. Explaining the meaning of temporary dwelling; 7. The dharmas that are ceased; 8. Explaining the summary.
- Among the eleven great sections in the extensive explanation, the fifth is the extensive explanation of the characteristics of the five 'supernatural powers' (wu shentong) of the worldly path, divided into six parts: 1. General statement; 2. Questioning; 3. Brief answer, divided into two parts: 1. Establishing the cause; 2. Showing the result. 4. Listing the names, as stated in the treatise, divided into five. 5. Explaining the cause of 'supernatural powers', divided into two parts: 1. Establishing the cause; 2. Showing the result. 6. Explaining what kind of practice leads to what kind of result, divided into six parts: 1. Stating the topic; 2. Questioning; 3. Listing the names, as stated in the treatise, divided into twelve. 4. Separate explanations, divided into ten: 1. Explaining the 'lightness thought' (qing ju xiang), divided into two parts: 1. Stating the topic; 2. Explanation, further divided into two parts: 1. Establishing the cause; 2. Showing the result, further divided into two parts: 1. Stating the topic; 2. Explanation. 2. Explaining the 'softness thought' (rou ruan xiang), divided into two parts: 1. Stating the topic; 2. Explanation, further divided into two parts: 1. Establishing the cause; 2. Showing the result. 3. Explaining the 'space realm thought' (kong jie xiang), divided into two parts: 1. Stating the topic; 2. Explanation, further divided into two parts: 1. Establishing the cause; 2. Showing the result, further divided into two parts: 1. Stating the topic; 2. Explanation. 4. Explaining the 'body and mind in accordance thought' (shen xin fu shun xiang), divided into two parts: 1. Stating the topic; 2. Explanation, further divided into two parts: 1. Establishing the cause; 2. Showing the result, as stated in the treatise, divided into seven. 5. Explaining the 'superior understanding thought' (sheng jie xiang), divided into two parts: 1. General statement; 2. Separate explanations, further divided into two parts: 1. Establishing the cause; 2. Showing the result, further divided into two parts: 1. Explaining 'superior understanding thought' based on transformation; 2. Explaining 'superior understanding thought' based on manifestation. 3. Explaining 'superior understanding thought' based on the function of the five thoughts, divided into two parts: 1. Stating the topic; 2. Explanation, further divided into two parts: 1. Explaining the function of 'superior understanding thought', divided into two parts: 1. Explaining the function of manifesting transformation through 'superior understanding'; 2. Explaining the function of concealing transformation through 'superior understanding'. 2
明輕舉等四想作用分三。一明正義分三如論。二總結。三別釋住梵世分二。一標。二釋 六明先所受行次第隨念想分二。一標。二釋分二。一立因。二顯果 七明種種品類集會音聲想分二。一總標。二別釋分三。一立所緣境分二。一有情聲。二非情聲。二明修相。三顯果德 八明光明色相想分二。一標。二釋分二。一立因分二。一明正義分二。一依日月光等明光明想。二依善不善等業用明光明想。二結。二顯果 九明煩惱所作色變異想分二。一總標分二。一立因。二顯果。二別釋分五。一明貪變異相分三。一標。二釋。三結。二明瞋變異相分三。三明癡變異相分三。四例明余煩惱變異相。五明心差別智相分二。一立因。二顯果 十合明解脫等三想分二。一指文。二明果利分二。一立因。二顯果分七如論 五明差別分二。一總標。二別釋分二。一明聖神通差別相。二明非聖神通差別相六明結 二廣解中大門分十一中第六明世道生差別相分三 一明色界天生差別分五。一明初靜慮天生差別分二。一立因。二顯果分三如論。二明第二靜慮天生差別分二。一立因。二顯果分三如論。三明第三靜慮天生差別分二。一立因。二顯果分三如論。四明第四靜慮異生天生差別分二。一立因。二顯果分三如論。五明五凈居天生差別分二。一
【現代漢語翻譯】 現代漢語譯本 明輕舉等四想作用分三：一、明正義分三（如論）；二、總結；三、別釋住梵世分二：一、標；二、釋。六、明先所受行次第隨念想分二：一、標；二、釋，分二：一、立因；二、顯果。七、明種種品類音聲想分二：一、總標；二、別釋，分三：一、立所緣境，分二：一、有情聲；二、非情聲；二、明修相；三、顯果德。八、明光明色相想分二：一、標；二、釋，分二：一、立因，分二：一、明正義，分二：一、依日月光等明光明想；二、依善不善等業用明光明想；二、結；二、顯果。九、明煩惱所作色變異想分二：一、總標，分二：一、立因；二、顯果；二、別釋，分五：一、明貪變異相，分三：一、標；二、釋；三、結；二、明瞋變異相，分三；三、明癡變異相，分三；四、例明余煩惱變異相；五、明心差別智相，分二：一、立因；二、顯果。十、合明解脫等三想分二：一、指文；二、明果利，分二：一、立因；二、顯果，分七（如論）。五、明差別分二：一、總標；二、別釋，分二：一、明聖神通差別相；二、明非聖神通差別相。六、明結。二、廣解中大門分十一中第六、明世道生差別相分三：一、明梵天生差別，分五：一、明初靜慮天生差別，分二：一、立因；二、顯果，分三（如論）；二、明第二靜慮天生差別，分二：一、立因；二、顯果，分三（如論）；三、明第三靜慮天生差別，分二：一、立因；二、顯果，分三（如論）；四、明第四靜慮異生天生差別，分二：一、立因；二、顯果，分三（如論）；五、明五凈居天生差別，分二：一
【English Translation】 English version The four thought functions such as light lifting are divided into three: 1. Explaining the correct meaning is divided into three (as in the treatise); 2. Summary; 3. Explaining separately the dwelling in the Brahma world is divided into two: 1. Heading; 2. Explanation. 6. Explaining the sequential recollection of past practices is divided into two: 1. Heading; 2. Explanation, divided into two: 1. Establishing the cause; 2. Manifesting the result. 7. Explaining the thought of various kinds of sounds is divided into two: 1. General heading; 2. Separate explanation, divided into three: 1. Establishing the object of perception, divided into two: 1. Sentient beings' sounds; 2. Non-sentient beings' sounds; 2. Explaining the practice; 3. Manifesting the virtuous result. 8. Explaining the thought of light and color appearances is divided into two: 1. Heading; 2. Explanation, divided into two: 1. Establishing the cause, divided into two: 1. Explaining the correct meaning, divided into two: 1. Explaining the thought of light based on the light of the sun and moon, etc.; 2. Explaining the thought of light based on the functions of good and bad karma, etc.; 2. Conclusion; 2. Manifesting the result. 9. Explaining the thought of color changes caused by afflictions is divided into two: 1. General heading, divided into two: 1. Establishing the cause; 2. Manifesting the result; 2. Separate explanation, divided into five: 1. Explaining the appearance of changes due to greed, divided into three: 1. Heading; 2. Explanation; 3. Conclusion; 2. Explaining the appearance of changes due to anger, divided into three; 3. Explaining the appearance of changes due to delusion, divided into three; 4. Explaining the appearance of changes due to other afflictions by analogy; 5. Explaining the appearance of the wisdom of the mind's differences, divided into two: 1. Establishing the cause; 2. Manifesting the result. 10. Combining and explaining the three thoughts such as liberation is divided into two: 1. Referring to the text; 2. Explaining the benefits of the result, divided into two: 1. Establishing the cause; 2. Manifesting the result, divided into seven (as in the treatise). 5. Explaining the differences is divided into two: 1. General heading; 2. Separate explanation, divided into two: 1. Explaining the differences in the supernormal powers of the saints; 2. Explaining the differences in the supernormal powers of the non-saints. 6. Conclusion. 2. In the extensive explanation, the sixth of the eleven major sections, explaining the differences in the births in the world paths is divided into three: 1. Explaining the differences in the births in the Brahma heavens, divided into five: 1. Explaining the differences in the births in the first Dhyana heaven, divided into two: 1. Establishing the cause; 2. Manifesting the result, divided into three (as in the treatise); 2. Explaining the differences in the births in the second Dhyana heaven, divided into two: 1. Establishing the cause; 2. Manifesting the result, divided into three (as in the treatise); 3. Explaining the differences in the births in the third Dhyana heaven, divided into two: 1. Establishing the cause; 2. Manifesting the result, divided into three (as in the treatise); 4. Explaining the differences in the births in the fourth Dhyana heaven of ordinary beings, divided into two: 1. Establishing the cause; 2. Manifesting the result, divided into three (as in the treatise); 5. Explaining the differences in the births in the five Pure Abodes heavens, divided into two: 1.
立因。二顯果分五如論 二明無色天生差別分三。一立因。二顯果分四如論。三釋名 三明無想天生差別分二。一立因。二顯果。
二廣解中大門分十一中第七廣明世道離欲者相分三。一總問。二廣答分二十二如論。三總結。
二廣解中大門分十一中第八依出世道了相作意明觀察諸諦行相差別義分二。一明生起分二。一標。二釋。二立了相作意等正義分三 一總標分二。一立因。二顯果 二列名分五。一列苦諦四行相分二。一標。二釋。二列集諦四行相分二。一標。二釋。三列滅諦四行相分二。一標。二釋。四列道諦四行相分二。一標。二釋。五總結 三廣解釋分三。
一明四諦十六行相分五。一明苦諦四行相。二明集諦四行相。三明滅諦四行相。四明道諦四行相。五總結。
第一明苦諦四行相分六。一總標。二徴問。三列名分十如論。四別釋。五總結。六明四行攝十行義 別釋分十。
一二合明變異行及滅壞行無常分三 一依聖教量明無常分二。一總標。二別釋分三。一略釋。二列名。三廣解分二。一明有情世間無常。二明器世間無常分二。一明正義。二結 二依現量明觀無常分五。一總標分二。一立因。二顯果。二徴問。三略答。四列名。五別釋列名分三。一列內事名分二。一標
【現代漢語翻譯】 現代漢語譯本 立因（確立原因）。二、顯果分五，如論（如同論典所說）。二、明無色天（沒有物質的天的眾生）生差別分三：一、立因。二、顯果分四，如論。三、釋名（解釋名稱）。三、明無想天（沒有思想的天的眾生）生差別分二：一、立因。二、顯果。
二、廣解中大門分十一中第七，廣明世道離欲者相（詳細闡述在世間道中遠離慾望者的狀態）分三：一、總問。二、廣答分二十二，如論。三、總結。
二、廣解中大門分十一中第八，依出世道了相作意（根據出世間道的了相作意）明觀察諸諦行相差別義（闡明觀察諸諦的行相差別意義）分二：一、明生起分二：一、標（標示）。二、釋（解釋）。二、立了相作意等正義（確立了相作意等正確的意義）分三：一、總標分二：一、立因。二、顯果。二、列名分五：一、列苦諦四行相（列舉苦諦的四種行相）分二：一、標。二、釋。二、列集諦四行相（列舉集諦的四種行相）分二：一、標。二、釋。三、列滅諦四行相（列舉滅諦的四種行相）分二：一、標。二、釋。四、列道諦四行相（列舉道諦的四種行相）分二：一、標。二、釋。五、總結。三、廣解釋分三。
一、明四諦十六行相（闡明四諦的十六種行相）分五：一、明苦諦四行相。二、明集諦四行相。三、明滅諦四行相。四、明道諦四行相。五、總結。
第一，明苦諦四行相分六：一、總標。二、徴問（提問）。三、列名分十，如論。四、別釋（分別解釋）。五、總結。六、明四行攝十行義（闡明四種行相包含十種行相的意義）。別釋分十。
一、二合明變異行及滅壞行無常（合併闡明變異行和滅壞行是無常）分三：一、依聖教量明無常（依據聖教的衡量闡明無常）分二：一、總標。二、別釋分三：一、略釋（簡略解釋）。二、列名。三、廣解分二：一、明有情世間無常（闡明有情世間的無常）。二、明器世間無常（闡明器世間的無常）分二：一、明正義（闡明正確的意義）。二、結（總結）。二、依現量明觀無常（依據現量觀察無常）分五：一、總標分二：一、立因。二、顯果。二、徴問。三、略答。四、列名。五、別釋列名分三：一、列內事名（列舉內部事物名稱）分二：一、標。
【English Translation】 English version Establishing the cause. Second, revealing the result is divided into five parts, as stated in the treatise. Second, explaining the differences in birth among the Formless Heavens is divided into three parts: 1. Establishing the cause. 2. Revealing the result is divided into four parts, as stated in the treatise. 3. Explaining the names. Third, explaining the differences in birth among the Non-Perception Heavens is divided into two parts: 1. Establishing the cause. 2. Revealing the result.
Second, within the broad explanation, the seventh of the eleven major sections extensively elucidates the characteristics of those who are detached from desire in the worldly path, divided into three parts: 1. General question. 2. Extensive answer is divided into twenty-two parts, as stated in the treatise. 3. Conclusion.
Second, within the broad explanation, the eighth of the eleven major sections, based on the 'appearance-ascertaining attention' (了相作意) of the supramundane path, elucidates the differences in the aspects of practice when observing the 'truths' (諦), divided into two parts: 1. Explaining the arising is divided into two parts: 1. Indication. 2. Explanation. 2. Establishing the correct meaning of 'appearance-ascertaining attention' and so on is divided into three parts: 1. General indication is divided into two parts: 1. Establishing the cause. 2. Revealing the result. 2. Listing the names is divided into five parts: 1. Listing the four aspects of practice of the 'truth of suffering' (苦諦) is divided into two parts: 1. Indication. 2. Explanation. 2. Listing the four aspects of practice of the 'truth of origin' (集諦) is divided into two parts: 1. Indication. 2. Explanation. 3. Listing the four aspects of practice of the 'truth of cessation' (滅諦) is divided into two parts: 1. Indication. 2. Explanation. 4. Listing the four aspects of practice of the 'truth of the path' (道諦) is divided into two parts: 1. Indication. 2. Explanation. 5. Conclusion. 3. Extensive explanation is divided into three parts.
- Explaining the sixteen aspects of practice of the Four Noble Truths is divided into five parts: 1. Explaining the four aspects of practice of the 'truth of suffering'. 2. Explaining the four aspects of practice of the 'truth of origin'. 3. Explaining the four aspects of practice of the 'truth of cessation'. 4. Explaining the four aspects of practice of the 'truth of the path'. 5. Conclusion.
First, explaining the four aspects of practice of the 'truth of suffering' is divided into six parts: 1. General indication. 2. Questioning. 3. Listing the names is divided into ten parts, as stated in the treatise. 4. Separate explanation. 5. Conclusion. 6. Explaining the meaning of the four aspects encompassing the ten aspects. Separate explanation is divided into ten parts.
- Combining and explaining the 'aspect of change' (變異行) and the 'aspect of destruction' (滅壞行) as 'impermanence' (無常) is divided into three parts: 1. Explaining 'impermanence' based on the 'scriptural authority' (聖教量) is divided into two parts: 1. General indication. 2. Separate explanation is divided into three parts: 1. Brief explanation. 2. Listing the names. 3. Extensive explanation is divided into two parts: 1. Explaining the 'impermanence' of the 'sentient world' (有情世間). 2. Explaining the 'impermanence' of the 'inanimate world' (器世間) is divided into two parts: 1. Explaining the correct meaning. 2. Conclusion. 2. Observing 'impermanence' based on 'direct perception' (現量) is divided into five parts: 1. General indication is divided into two parts: 1. Establishing the cause. 2. Revealing the result. 2. Questioning. 3. Brief answer. 4. Listing the names. 5. Separate explanation. Listing the names is divided into three parts: 1. Listing the names of internal matters is divided into two parts: 1. Indication.
。二釋。二列外事名分三。一總標。二別釋分十六如論。三總結。三列變異無常事名分三。一總標分二。一標。二釋。二徴問。三答列分二。一列十五事名分十五如論。二列八種變異因緣名分四。一總問。三列名分八如論。三別釋分八如論。四總結 五別釋分二。
一明觀內十五事分二。一明正義。二總結 初文分十五 一明分位所作變壞無常性分四。一問。二答。三徴。四答所以 二明尋思顯色無常性分四。一問。二答。三徴。四答所以 三明形色無常性分二。一問。二答 四明興衰所作無常性分四。一問。二答。三徴。四答所以 五明支節變異無常性分二。一問。二答分二。一標。二釋 六明劬勞變異無常性分二。一問。二答分二。一標。二釋 七明他所損害無常性分二。一問。二答分二。一標。二釋 八明寒熱變異無常性分二。一問。二答分三。一明寒變異相。二明熱變異相。三明思念 九明威儀變異無常性分二。一問。二答 十明觸對變異無常性分二。一問。二答分四。一依樂受明無常二例依餘二受明無常。三觀過患。四明思念 十一明雜染變異無常性分四。一問。二答分四。一明煩惱有無。二明有染無染。三明變壞不變壞性。四明思念。三徴。四答所以 十二明疾病變異無常性分二。一問。二答 十
【現代漢語翻譯】 現代漢語譯本： 二、解釋：二、列舉外在事物名稱和類別，分為三部分：一、總標。二、分別解釋，分為十六類，如論中所述。三、總結。三、列舉變異無常的事物名稱和類別，分為三部分：一、總標，分為兩部分：一、標示。二、解釋。二、提問。三、回答，列舉分為兩部分：一、列舉十五件事物名稱，共十五類，如論中所述。二、列舉八種變異因緣，分為四部分：一、總問。三、列舉名稱，共八類，如論中所述。三、分別解釋，共八類，如論中所述。四、總結。五、分別解釋，分為兩部分。
一、闡明觀察內在的十五件事物，分為兩部分：一、闡明正義。二、總結。初文分為十五部分：一、闡明分位所作的變壞無常性，分為四部分：一、提問。二、回答。三、徵詢。四、回答原因。二、闡明尋思顯色的無常性，分為四部分：一、提問。二、回答。三、徵詢。四、回答原因。三、闡明形色的無常性，分為兩部分：一、提問。二、回答。四、闡明興衰所作的無常性，分為四部分：一、提問。二、回答。三、徵詢。四、回答原因。五、闡明支節變異的無常性，分為兩部分：一、提問。二、回答，分為兩部分：一、標示。二、解釋。六、闡明劬勞變異的無常性，分為兩部分：一、提問。二、回答，分為兩部分：一、標示。二、解釋。七、闡明他人所損害的無常性，分為兩部分：一、提問。二、回答，分為兩部分：一、標示。二、解釋。八、闡明寒熱變異的無常性，分為兩部分：一、提問。二、回答，分為三部分：一、闡明寒冷變異的相狀。二、闡明炎熱變異的相狀。三、闡明思念。九、闡明威儀變異的無常性，分為兩部分：一、提問。二、回答。十、闡明觸對變異的無常性，分為兩部分：一、提問。二、回答，分為四部分：一、依據樂受闡明無常。二、類比依據其餘兩種感受闡明無常。三、觀察過患。四、闡明思念。十一、闡明雜染變異的無常性，分為四部分：一、提問。二、回答，分為四部分：一、闡明煩惱的有無。二、闡明有染無染。三、闡明變壞不變壞性。四、闡明思念。三、徵詢。四、回答原因。十二、闡明疾病變異的無常性，分為兩部分：一、提問。二、回答。
【English Translation】 English version: II. Explanation: II. Listing the names and categories of external matters, divided into three parts: 1. General indication. 2. Separate explanations, divided into sixteen categories, as described in the treatise. 3. Summary. III. Listing the names and categories of impermanent and changing matters, divided into three parts: 1. General indication, divided into two parts: 1. Indication. 2. Explanation. 2. Questioning. 3. Answering, listing divided into two parts: 1. Listing fifteen things names, fifteen categories as in the treatise. 2. Listing eight kinds of changing causes and conditions, divided into four parts: 1. General question. 3. Listing names, eight categories as in the treatise. 3. Separate explanations, eight categories as in the treatise. 4. Summary. 5. Separate explanations, divided into two parts.
I. Clarifying the observation of the fifteen internal matters, divided into two parts: 1. Clarifying the correct meaning. 2. Summary. The initial text is divided into fifteen parts: 1. Clarifying the impermanence of positional actions, divided into four parts: 1. Question. 2. Answer. 3. Inquiry. 4. Answer to the reason. 2. Clarifying the impermanence of reflective appearances, divided into four parts: 1. Question. 2. Answer. 3. Inquiry. 4. Answer to the reason. 3. Clarifying the impermanence of forms, divided into two parts: 1. Question. 2. Answer. 4. Clarifying the impermanence of arising and decaying actions, divided into four parts: 1. Question. 2. Answer. 3. Inquiry. 4. Answer to the reason. 5. Clarifying the impermanence of changing limbs, divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. Indication. 2. Explanation. 6. Clarifying the impermanence of laborious changes, divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. Indication. 2. Explanation. 7. Clarifying the impermanence of harm from others, divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. Indication. 2. Explanation. 8. Clarifying the impermanence of cold and heat changes, divided into two parts: 1. Question. 2. Answer, divided into three parts: 1. Clarifying the appearance of cold changes. 2. Clarifying the appearance of heat changes. 3. Clarifying thoughts. 9. Clarifying the impermanence of changing demeanor, divided into two parts: 1. Question. 2. Answer. 10. Clarifying the impermanence of changing contact, divided into two parts: 1. Question. 2. Answer, divided into four parts: 1. Clarifying impermanence based on pleasant feelings. 2. Clarifying impermanence based on the other two feelings by analogy. 3. Observing faults. 4. Clarifying thoughts. 11. Clarifying the impermanence of changing defilements, divided into four parts: 1. Question. 2. Answer, divided into four parts: 1. Clarifying the presence or absence of afflictions. 2. Clarifying defiled or undefiled. 3. Clarifying the nature of changing or unchanging. 4. Clarifying thoughts. 3. Inquiry. 4. Answer to the reason. 12. Clarifying the impermanence of changing diseases, divided into two parts: 1. Question. 2. Answer.
三明終沒變異無常性分二。一問。二答 十四明內青瘀等變異無常性分二。一問。二答 十五明一切不現盡滅變異無常性分四。一問。二答。三徴。四答所以 第二明總結。
二明觀察十六外事變異無常性分五。一明生起。二別釋分十六 一明地事變異無常性分四。一問。二答分二。一明無常事。二明思念。三徴。四答所以 二明園事變異無常性分二。一問。二答分二。一明無常事。二明思念 三明山事變異無常性分二。一問。二答分二。一明無常事。二明思念 四明水事變異無常性分二。一問。二答分二。一立無常事。二明思念 五明業事變異無常性分二。一問。二答分二。一立無常事。二明思念 六明庫藏變異無常性分二。一問。二答分二。一立無常事。二明思念 七八合明飲食變異無常性分二。一問。二答分二。一立無常事。二明思念 九明乘事變異無常性分二。一問。二答分二。一立無常事。二明思念 十明衣事變異無常性分二。一問。二答分二。一立無常事。二明思念 十一明嚴具變異無常性分二。一問。二答分二。一立無常事。二明思念 十二明歌樂事變異無常性分二。一問。二答分二。一立無常事。二明思念 十三明香鬘等變異無常性分二。一問。二答分二。一立無常事。二明思念 十四明資具
【現代漢語翻譯】 現代漢語譯本 三明（指宿命明、天眼明、漏盡明）最終都無法避免變異和無常，分為兩部分：一、提問；二、回答。 十四、闡明內在的青瘀等變異和無常的性質，分為兩部分：一、提問；二、回答。 十五、闡明一切不顯現、盡滅的變異和無常的性質，分為四個部分：一、提問；二、回答；三、追問；四、回答原因。 第二部分：總結。
二、觀察十六種外在事物的變異和無常的性質，分為五個部分：一、生起；二、分別解釋，分為十六個方面： 一、闡明地（土地）的變異和無常的性質，分為四個部分：一、提問；二、回答，分為兩部分：一、闡明無常的事實；二、闡明思念（思維、思考）。三、追問；四、回答原因。 二、闡明園（花園）的變異和無常的性質，分為兩部分：一、提問；二、回答，分為兩部分：一、闡明無常的事實；二、闡明思念。 三、闡明山（山脈）的變異和無常的性質，分為兩部分：一、提問；二、回答，分為兩部分：一、闡明無常的事實；二、闡明思念。 四、闡明水（水流）的變異和無常的性質，分為兩部分：一、提問；二、回答，分為兩部分：一、確立無常的事實；二、闡明思念。 五、闡明業（事業）的變異和無常的性質，分為兩部分：一、提問；二、回答，分為兩部分：一、確立無常的事實；二、闡明思念。 六、闡明庫藏（倉庫）的變異和無常的性質，分為兩部分：一、提問；二、回答，分為兩部分：一、確立無常的事實；二、闡明思念。 七、八、合併闡明飲食（食物和飲料）的變異和無常的性質，分為兩部分：一、提問；二、回答，分為兩部分：一、確立無常的事實；二、闡明思念。 九、闡明乘（車乘）的變異和無常的性質，分為兩部分：一、提問；二、回答，分為兩部分：一、確立無常的事實；二、闡明思念。 十、闡明衣（衣服）的變異和無常的性質，分為兩部分：一、提問；二、回答，分為兩部分：一、確立無常的事實；二、闡明思念。 十一、闡明嚴具（裝飾品）的變異和無常的性質，分為兩部分：一、提問；二、回答，分為兩部分：一、確立無常的事實；二、闡明思念。 十二、闡明歌樂事（歌舞音樂）的變異和無常的性質，分為兩部分：一、提問；二、回答，分為兩部分：一、確立無常的事實；二、闡明思念。 十三、闡明香鬘等（香和花環等）的變異和無常的性質，分為兩部分：一、提問；二、回答，分為兩部分：一、確立無常的事實；二、闡明思念。 十四、闡明資具（生活用品）
【English Translation】 English version The three insights (Trisvabhāva-nirdeśa:宿命明(Sukunmeimyo), 天眼明(Tengenmyo), 漏盡明(Rojinmyo)) ultimately cannot avoid change and impermanence, divided into two parts: 1. Question; 2. Answer. Fourteen: Explaining the nature of internal cyanosis and other changes and impermanence, divided into two parts: 1. Question; 2. Answer. Fifteen: Explaining the nature of all non-manifest, completely extinguished changes and impermanence, divided into four parts: 1. Question; 2. Answer; 3. Inquiry; 4. Answer the reason. Part Two: Summary.
Two: Observing the changes and impermanence of sixteen external things, divided into five parts: 1. Arising; 2. Separate explanation, divided into sixteen aspects: One: Explaining the changes and impermanence of earth (land), divided into four parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining the facts of impermanence; 2. Explaining contemplation (thinking, reflection). 3. Inquiry; 4. Answer the reason. Two: Explaining the changes and impermanence of gardens (gardens), divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining the facts of impermanence; 2. Explaining contemplation. Three: Explaining the changes and impermanence of mountains (mountain ranges), divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Explaining the facts of impermanence; 2. Explaining contemplation. Four: Explaining the changes and impermanence of water (water flow), divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Establishing the facts of impermanence; 2. Explaining contemplation. Five: Explaining the changes and impermanence of karma (deeds), divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Establishing the facts of impermanence; 2. Explaining contemplation. Six: Explaining the changes and impermanence of storehouses (warehouses), divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Establishing the facts of impermanence; 2. Explaining contemplation. Seven, Eight: Combined explanation of the changes and impermanence of food and drink (food and beverages), divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Establishing the facts of impermanence; 2. Explaining contemplation. Nine: Explaining the changes and impermanence of vehicles (carriages), divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Establishing the facts of impermanence; 2. Explaining contemplation. Ten: Explaining the changes and impermanence of clothing (clothes), divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Establishing the facts of impermanence; 2. Explaining contemplation. Eleven: Explaining the changes and impermanence of ornaments (decorations), divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Establishing the facts of impermanence; 2. Explaining contemplation. Twelve: Explaining the changes and impermanence of music and dance (songs and music), divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Establishing the facts of impermanence; 2. Explaining contemplation. Thirteen: Explaining the changes and impermanence of incense and garlands, etc. (incense and garlands, etc.), divided into two parts: 1. Question; 2. Answer, divided into two parts: 1. Establishing the facts of impermanence; 2. Explaining contemplation. Fourteen: Explaining the requisites (daily necessities)
變異無常性分二。一問。二答分二。一立無常事。二明思念 十五光明變異無常性分二。一問。二答分二。一立無常事。二明思念 十六明承奉變異無常性分二。一問。二答分二。一立無常事。二明思念 三明二事攝義分二。一明所攝受事。二明資具事 四明總要義分四。一明正義。二徴。三答所以。四總結 五明總結。
第三依比量明觀滅壞行無常性分二 一比度現見滅壞無常分八。一明生起。二徴問。三答正義分三。一成立生滅義。二成立自然滅壞義分三。一立因。二顯果。三答難。四徴。五答所以。六立喻。七破喻成因。八總結 二比度他世滅壞無常分六。一明生起。二總問。三答正義分三。一標。二釋分七如論。三結。四徴。五廣答所以分三。一立宗。二破分三。一破俱生見。二破先後見。三破所欲等三法為因見。三總結。六總結分二。一標。二釋分三如論。
別釋分十中第三明觀別離行無常性分四。一總問。二略答。三別釋分二 一明內別離無常分三。一標。二釋分二。一明未離相。二明已離相。三結 二明外別離無常分二。一標。二釋分二。一明未離相。二明已離相 四總結。
別釋分十中第四明觀法性行。無常性分三。一問。二答分二。一明未合。二明當合。三結 別釋分十中第五
【現代漢語翻譯】 現代漢語譯本： 變異無常性分為兩部分。一、提問。二、回答，回答又分為兩部分。一、確立無常之事。二、闡明思念。 十五、光明變異無常性分為兩部分。一、提問。二、回答，回答又分為兩部分。一、確立無常之事。二、闡明思念。 十六、明承奉變異無常性分為兩部分。一、提問。二、回答，回答又分為兩部分。一、確立無常之事。二、闡明思念。 三、闡明二事攝義分為兩部分。一、闡明所攝受之事。二、闡明資具之事。 四、闡明總要義分為四部分。一、闡明正義。二、征問。三、回答原因。四、總結。 五、闡明總結。
第三、依據比量闡明觀察滅壞行無常性分為兩部分。一、比度現見滅壞無常分為八部分。一、闡明生起。二、征問。三、回答正義，分為三部分。一、成立生滅之義。二、成立自然滅壞之義，分為三部分。一、確立因。二、顯現果。三、回答詰難。四、征問。五、回答原因。六、確立比喻。七、破除比喻成立因。八、總結。二、比度他世滅壞無常分為六部分。一、闡明生起。二、總問。三、回答正義，分為三部分。一、標示。二、解釋，分為七部分，如論中所述。三、總結。四、征問。五、廣泛回答原因，分為三部分。一、確立宗。二、破除，分為三部分。一、破除俱生見。二、破除先後見。三、破除所欲等三法為因之見。三、總結。六、總結，分為兩部分。一、標示。二、解釋，分為三部分，如論中所述。
別釋分為十部分，其中第三部分闡明觀察別離行無常性分為四部分。一、總問。二、略答。三、分別解釋，分為兩部分。一、闡明內在別離無常，分為三部分。一、標示。二、解釋，分為兩部分。一、闡明未離之相。二、闡明已離之相。三、總結。二、闡明外在別離無常，分為兩部分。一、標示。二、解釋，分為兩部分。一、闡明未離之相。二、闡明已離之相。四、總結。
別釋分為十部分，其中第四部分闡明觀察法性行無常性分為三部分。一、提問。二、回答，分為兩部分。一、闡明未合。二、闡明當合。三、總結。別釋分為十部分，其中第五部分
【English Translation】 English version: The impermanence of change is divided into two parts. First, a question. Second, an answer, which is further divided into two parts. First, establishing the events of impermanence. Second, clarifying contemplation. Fifteen, the impermanence of the change of light is divided into two parts. First, a question. Second, an answer, which is further divided into two parts. First, establishing the events of impermanence. Second, clarifying contemplation. Sixteen, clarifying the impermanence of change in service is divided into two parts. First, a question. Second, an answer, which is further divided into two parts. First, establishing the events of impermanence. Second, clarifying contemplation. Three, clarifying the meaning encompassed by two events is divided into two parts. First, clarifying the events that are encompassed. Second, clarifying the events of resources. Four, clarifying the essential meaning is divided into four parts. First, clarifying the correct meaning. Second, questioning. Third, answering the reason. Fourth, summarizing. Five, clarifying the summary.
Third, based on inference, clarifying the observation of the impermanence of the decaying action is divided into two parts. First, inferring the directly seen impermanence of decay is divided into eight parts. First, clarifying arising. Second, questioning. Third, answering the correct meaning, divided into three parts. First, establishing the meaning of arising and ceasing. Second, establishing the meaning of natural decay, divided into three parts. First, establishing the cause. Second, revealing the result. Third, answering the difficulty. Fourth, questioning. Fifth, answering the reason. Sixth, establishing a metaphor. Seventh, refuting the metaphor to establish the cause. Eighth, summarizing. Second, inferring the impermanence of decay in other lives is divided into six parts. First, clarifying arising. Second, general question. Third, answering the correct meaning, divided into three parts. First, indicating. Second, explaining, divided into seven parts, as in the treatise. Third, concluding. Fourth, questioning. Fifth, extensively answering the reason, divided into three parts. First, establishing the tenet. Second, refuting, divided into three parts. First, refuting the view of co-arising. Second, refuting the view of before and after. Third, refuting the view that the three dharmas such as desire are the cause. Third, summarizing. Sixth, summarizing, divided into two parts. First, indicating. Second, explaining, divided into three parts, as in the treatise.
Separate explanation is divided into ten parts, among which the third part clarifying the observation of the impermanence of the action of separation is divided into four parts. First, general question. Second, brief answer. Third, separate explanation, divided into two parts. First, clarifying the internal impermanence of separation, divided into three parts. First, indicating. Second, explaining, divided into two parts. First, clarifying the aspect of not yet separated. Second, clarifying the aspect of already separated. Third, concluding. Second, clarifying the external impermanence of separation, divided into two parts. First, indicating. Second, explaining, divided into two parts. First, clarifying the aspect of not yet separated. Second, clarifying the aspect of already separated. Fourth, summarizing.
Separate explanation is divided into ten parts, among which the fourth part clarifying the observation of the impermanence of the action of dharmata (法性, the nature of phenomena) is divided into three parts. First, a question. Second, an answer, divided into two parts. First, clarifying not yet combined. Second, clarifying when to combine. Third, concluding. Separate explanation is divided into ten parts, among which the fifth part
明觀合會行無常性分三。一問。二答。三結。
別釋分十中第六依樂受明觀結縛苦行相分二。一總標分二。一立因。二顯果。二別釋分二。一依生等七種不可愛行明趣入苦行。二依有漏取蘊明趣入苦行分三。一立正義。二徴。三答所以分二。一立因。二顯果。
別釋分十中第七依苦受明觀不可愛苦行相分三。一明正義。二徴。三答所以。
別釋分十中第八依不苦不樂受明觀不安隱苦行相分六。一明正義。二徴。三答所以。四明入三苦體分三。一依樂行及受明入壞苦。二依苦行及受明入苦。三依不苦不樂行及受明入行苦。五明意趣。六總結。
別釋分十中第九依觀無所得行明入空行相分三。一立所緣境。二立能觀慧。三結。
別釋中第十依觀不自在行明入無我行相分三。一明不自在義。二明無我義。三結。
第五總結 第六明四行攝十行義分三。一總標。二別釋分四。一明無常行攝相分二。一標。二釋 二明苦行攝相分二。一標。二釋 三明空行攝相分二。一標。二釋 四明無我行攝相分二。一標。二釋 三總結。
明欲界四諦十六行相分五中第二明觀集諦四行相分三。一明生起。二立正義。三總結 正義分三異門 初門依愛能引苦等四法明集行相分四。一明因行義分二。
【現代漢語翻譯】 現代漢語譯本： 明觀合會行無常性分三：一、問。二、答。三、結。
別釋分十中第六，依樂受明觀結縛苦行相分二：一、總標分二：一、立因。二、顯果。二、別釋分二：一、依生等七種不可愛行明趣入苦行。二、依有漏取蘊明趣入苦行分三：一、立正義。二、徴（zhēng，詢問）。三、答所以分二：一、立因。二、顯果。
別釋分十中第七，依苦受明觀不可愛苦行相分三：一、明正義。二、徴（zhēng，詢問）。三、答所以。
別釋分十中第八，依不苦不樂受明觀不安隱苦行相分六：一、明正義。二、徴（zhēng，詢問）。三、答所以。四、明入三苦體分三：一、依樂行及受明入壞苦。二、依苦行及受明入苦。三、依不苦不樂行及受明入行苦。五、明意趣。六、總結。
別釋分十中第九，依觀無所得行明入空行相分三：一、立所緣境。二、立能觀慧。三、結。
別釋中第十，依觀不自在行明入無我行相分三：一、明不自在義。二、明無我義。三、結。
第五、總結。第六、明四行攝十行義分三：一、總標。二、別釋分四：一、明無常行攝相分二：一、標。二、釋。二、明苦行攝相分二：一、標。二、釋。三、明空行攝相分二：一、標。二、釋。四、明無我行攝相分二：一、標。二、釋。三、總結。
明欲界四諦十六行相分五中第二，明觀集諦四行相分三：一、明生起。二、立正義。三、總結。正義分三異門：初門依愛能引苦等四法明集行相分四：一、明因行義分二：
【English Translation】 English version: The section on clearly observing the assembly of characteristics of impermanence is divided into three parts: 1. Question, 2. Answer, 3. Conclusion.
Among the ten separate explanations, the sixth, based on pleasant feeling, explains the aspect of observing the binding nature of suffering, divided into two parts: 1. General statement, divided into two: 1. Establishing the cause, 2. Revealing the result. 2. Separate explanation, divided into two: 1. Explaining the path to entering suffering based on the seven undesirable characteristics such as birth. 2. Explaining the path to entering suffering based on the contaminated aggregates of grasping, divided into three: 1. Establishing the correct meaning, 2. Inquiry, 3. Answering the reason, divided into two: 1. Establishing the cause, 2. Revealing the result.
Among the ten separate explanations, the seventh, based on painful feeling, explains the aspect of observing the undesirable characteristic of suffering, divided into three parts: 1. Explaining the correct meaning, 2. Inquiry, 3. Answering the reason.
Among the ten separate explanations, the eighth, based on neither-pleasant-nor-painful feeling, explains the aspect of observing the unpeaceful characteristic of suffering, divided into six parts: 1. Explaining the correct meaning, 2. Inquiry, 3. Answering the reason. 4. Explaining entering the nature of the three sufferings, divided into three: 1. Explaining entering the suffering of change based on pleasant conduct and feeling. 2. Explaining entering suffering based on painful conduct and feeling. 3. Explaining entering the suffering of conditioning based on neither-pleasant-nor-painful conduct and feeling. 5. Explaining the intended meaning. 6. Conclusion.
Among the ten separate explanations, the ninth, based on observing the conduct of non-attainment, explains the aspect of entering the conduct of emptiness, divided into three parts: 1. Establishing the object of focus, 2. Establishing the wisdom of observation, 3. Conclusion.
Among the separate explanations, the tenth, based on observing the conduct of non-self-mastery, explains the aspect of entering the conduct of no-self, divided into three parts: 1. Explaining the meaning of non-self-mastery, 2. Explaining the meaning of no-self, 3. Conclusion.
Fifth, conclusion. Sixth, explaining the meaning of the four conducts encompassing the ten conducts, divided into three parts: 1. General statement. 2. Separate explanation, divided into four: 1. Explaining the aspect of impermanence encompassing the characteristics, divided into two: 1. Statement, 2. Explanation. 2. Explaining the aspect of suffering encompassing the characteristics, divided into two: 1. Statement, 2. Explanation. 3. Explaining the aspect of emptiness encompassing the characteristics, divided into two: 1. Statement, 2. Explanation. 4. Explaining the aspect of no-self encompassing the characteristics, divided into two: 1. Statement, 2. Explanation. 3. Conclusion.
Among the five parts explaining the sixteen aspects of the Four Noble Truths in the Desire Realm, the second part explains observing the four aspects of the Truth of Origin, divided into three parts: 1. Explaining arising, 2. Establishing the correct meaning, 3. Conclusion. The correct meaning is divided into three different approaches: The first approach explains the aspect of origin based on the four dharmas of love leading to suffering, divided into four parts: 1. Explaining the meaning of causal conduct, divided into two:
一立因。二顯果。二明集行義分二。一立因。二顯果。三明起行義分二。一立因。二顯果。四明緣行義分二。一立因。二顯果 第二異門依取因等四法明集行相分三。一總標。二別釋分四。一依愛明因行義。二依取明集行義。三依上首明起行義。四依生明緣行義。第三總結 第三異門依煩惱隨眠等明集行相分二。一總標。二別釋分二。一依隨眠種子明因行義。二合明集起緣三義分二。一總標。二別釋分三。一依後有愛明集行。二依喜貪俱行愛明起緣行。三依喜愛明緣行義 第三明四行相總結分三。一立因。二顯果。三結。
明欲界四諦行相分五中第三明觀滅諦四行相分三。一明生起。二別釋正義分四。一明滅行相義。二明靜行相義。三明妙行相義。四明離行相義。三總結。
明欲界四諦行相分五中第四明觀道諦四行相分三。一明生起。二別釋正義分四。一明道行相義。二明如行相義。三明行行相義。四明出行相義。三總結。
明欲界四諦行相分五中第五明四諦行相總結。
三廣解分三中第二明遍觀上二界十六行相等義分二。一明生起。二別釋分七 一明染凈遍義分二。一依染品苦集二諦明遍義。二依凈品滅道二諦明遍義 二明法智等種子依義分二。一立因。二顯果 三明瞭相作意是間雜義
【現代漢語翻譯】 現代漢語譯本 一、建立因；二、顯示果報；二、闡明集起之行相，分為兩部分：一、建立因；二、顯示果報；三、闡明生起之行相，分為兩部分：一、建立因；二、顯示果報；四、闡明緣起之行相，分為兩部分：一、建立因；二、顯示果報。 第二種不同的角度，依據取因等四種法，闡明集起行相，分為三部分：一、總的標示；二、分別解釋，分為四部分：一、依據愛（tanha）闡明因之行相意義；二、依據取（upadana）闡明集之行相意義；三、依據上首闡明起之行相意義；四、依據生闡明緣之行相意義；第三、總結。 第三種不同的角度，依據煩惱隨眠等，闡明集起行相，分為兩部分：一、總的標示；二、分別解釋，分為兩部分：一、依據隨眠種子闡明因之行相意義；二、合併闡明集、起、緣三種意義，分為兩部分：一、總的標示；二、分別解釋，分為三部分：一、依據後有愛闡明集之行相；二、依據喜貪俱行之愛闡明起緣之行；三、依據喜愛闡明緣之行相意義。 第三、闡明四種行相的總結，分為三部分：一、建立因；二、顯示果報；三、總結。
闡明欲界四諦行相，分為五部分，其中第三部分闡明觀滅諦四種行相，分為三部分：一、闡明生起；二、分別解釋正義，分為四部分：一、闡明滅行相義；二、闡明靜行相義；三、闡明妙行相義；四、闡明離行相義；三、總結。
闡明欲界四諦行相，分為五部分，其中第四部分闡明觀道諦四種行相，分為三部分：一、闡明生起；二、分別解釋正義，分為四部分：一、闡明道行相義；二、闡明如行相義；三、行行相義；四、出行相義；三、總結。
闡明欲界四諦行相，分為五部分，其中第五部分闡明四諦行相的總結。
三、廣泛解釋，分為三部分，其中第二部分闡明普遍觀察上二界十六種行相等意義，分為兩部分：一、闡明生起；二、分別解釋，分為七部分：一、闡明染凈普遍意義，分為兩部分：一、依據染品苦集二諦闡明普遍意義；二、依據凈品滅道二諦闡明普遍意義；二、闡明法智等種子所依據的意義，分為兩部分：一、建立因；二、顯示果報；三、闡明了相作意是間雜的意義。
【English Translation】 English version First, establishing the cause; second, revealing the result. Second, clarifying the meaning of the accumulation and arising of actions, divided into two parts: first, establishing the cause; second, revealing the result. Third, clarifying the meaning of the arising of actions, divided into two parts: first, establishing the cause; second, revealing the result. Fourth, clarifying the meaning of the condition-dependent actions, divided into two parts: first, establishing the cause; second, revealing the result. The second different perspective, based on the four dharmas such as grasping the cause, clarifies the characteristics of accumulation and arising, divided into three parts: first, a general indication; second, separate explanations, divided into four parts: first, based on 'craving' (tanha), clarifying the meaning of the characteristics of the cause; second, based on 'grasping' (upadana), clarifying the meaning of the characteristics of accumulation; third, based on the chief, clarifying the meaning of the characteristics of arising; fourth, based on birth, clarifying the meaning of the characteristics of condition-dependent arising; third, a summary. The third different perspective, based on afflictions, latent tendencies, etc., clarifies the characteristics of accumulation and arising, divided into two parts: first, a general indication; second, separate explanations, divided into two parts: first, based on the seeds of latent tendencies, clarifying the meaning of the characteristics of the cause; second, combining to clarify the three meanings of accumulation, arising, and condition-dependent arising, divided into two parts: first, a general indication; second, separate explanations, divided into three parts: first, based on craving for future existence, clarifying the characteristics of accumulation; second, based on craving accompanied by joy and greed, clarifying the actions of arising and condition-dependent arising; third, based on craving and desire, clarifying the meaning of the characteristics of condition-dependent arising. Third, clarifying the summary of the four characteristics, divided into three parts: first, establishing the cause; second, revealing the result; third, a conclusion.
Clarifying the characteristics of the Four Noble Truths in the Desire Realm, divided into five parts, where the third part clarifies the contemplation of the four characteristics of the Truth of Cessation, divided into three parts: first, clarifying the arising; second, separately explaining the correct meaning, divided into four parts: first, clarifying the meaning of the characteristic of cessation; second, clarifying the meaning of the characteristic of tranquility; third, clarifying the meaning of the characteristic of excellence; fourth, clarifying the meaning of the characteristic of liberation; third, a summary.
Clarifying the characteristics of the Four Noble Truths in the Desire Realm, divided into five parts, where the fourth part clarifies the contemplation of the four characteristics of the Truth of the Path, divided into three parts: first, clarifying the arising; second, separately explaining the correct meaning, divided into four parts: first, clarifying the meaning of the characteristic of the Path; second, clarifying the meaning of the characteristic of accordance; third, the characteristic of practice; fourth, the characteristic of going forth; third, a summary.
Clarifying the characteristics of the Four Noble Truths in the Desire Realm, divided into five parts, where the fifth part clarifies the summary of the characteristics of the Four Noble Truths.
Third, extensive explanation, divided into three parts, where the second part clarifies the meaning of universally observing the sixteen characteristics, etc., of the upper two realms, divided into two parts: first, clarifying the arising; second, separate explanations, divided into seven parts: first, clarifying the universal meaning of defilement and purity, divided into two parts: first, based on the defiled categories of the Truths of Suffering and Accumulation, clarifying the universal meaning; second, based on the pure categories of the Truths of Cessation and the Path, clarifying the universal meaning; second, clarifying the meaning based on the seeds of Dharma wisdom, etc., divided into two parts: first, establishing the cause; second, revealing the result; third, clarifying that the attention to characteristics is the meaning of intermingling.
四明勝解作意是無間雜義分三。一立因。二顯果。三結 五明無邊際勝解義分三。一立因。二顯果分七如論。二釋無邊際義分二。一標。二釋分二。一觀過。二明修相 六明住勝解作意者厭怖生死欣求涅槃勝利分三。一明厭生死趣涅槃勝利分二。一立因。二顯果。二明修勝解作意者雖不隨五欲轉然有退轉義分三。一立因。二顯果。三結三明。未能趣入靜界義分三。一立正義。二徴。三答所以分二。一標。二釋分二。一立因分十二如論。二顯果 七明入四諦行相義分三。一總標分二。一立因。二顯果。二別釋分四 一明入苦諦行相分二。一明正義分四如論。二結 二明入集諦行相分二。一明正義分四如論。二結 三明入滅諦行相分二。一明正義分四如論。二結 四明入道諦行相分二。一明正義分四如論。二結 三明果利分二。一明離慢果分二。一立因。二顯果。二明增上意樂適悅果分二。一立因。二顯果。
三廣解分三中第三明入四抉擇分次第分四 一明入暖位次第分三。一立因。二顯果。三結 二明入頂位次第分三。一立因。二顯果。三結 三明入忍位次第分三。一立因。二顯果。三結 四明入世第一法位次第分二。一明體義分二。一總標分二。一立因。二顯果。二別釋分七。一明非滅義。二明非無緣義。三明
【現代漢語翻譯】 現代漢語譯本 四明勝解作意，分為無間雜義三部分：一、建立原因；二、顯示結果；三、總結。 五、闡明無邊際勝解的意義，分為三部分：一、建立原因；二、顯示結果（如論中所述，分為七個方面）；三、解釋無邊際的意義，分為兩部分：一、標示；二、解釋，又分為兩部分：一、觀察過患；二、闡明修習的相狀。 六、闡明安住于勝解作意者，厭惡生死，欣求涅槃的勝利，分為三部分：一、闡明厭離生死，趨向涅槃的勝利，分為兩部分：一、建立原因；二、顯示結果；二、闡明修習勝解作意者，雖然不隨五欲流轉，但仍有退轉的可能性，分為三部分：一、建立原因；二、顯示結果；三、總結；三、闡明未能趣入靜界的原因，分為三部分：一、確立正義；二、提問；三、回答，又分為兩部分：一、標示；二、解釋，又分為兩部分：一、建立原因（如論中所述，分為十二個方面）；二、顯示結果。 七、闡明趣入四聖諦行相的意義，分為三部分：一、總標，分為兩部分：一、建立原因；二、顯示結果；二、分別解釋，分為四部分：一、闡明趣入苦諦的行相，分為兩部分：一、闡明正義（如論中所述，分為四個方面）；二、總結；二、闡明趣入集諦的行相，分為兩部分：一、闡明正義（如論中所述，分為四個方面）；二、總結；三、闡明趣入滅諦的行相，分為兩部分：一、闡明正義（如論中所述，分為四個方面）；二、總結；四、闡明趣入道諦的行相，分為兩部分：一、闡明正義（如論中所述，分為四個方面）；二、總結；三、闡明果報利益，分為兩部分：一、闡明遠離我慢的果報，分為兩部分：一、建立原因；二、顯示結果；二、闡明增上意樂適悅的果報，分為兩部分：一、建立原因；二、顯示結果。 三、廣為解釋，分為三部分，其中第三部分闡明趣入四抉擇分（Nirvedhabhāgīya）的次第，分為四部分：一、闡明趣入暖位（Uṣmagata）的次第，分為三部分：一、建立原因；二、顯示結果；三、總結；二、闡明趣入頂位（Mūrdhan）的次第，分為三部分：一、建立原因；二、顯示結果；三、總結；三、闡明趣入忍位（Kṣānti）的次第，分為三部分：一、建立原因；二、顯示結果；三、總結；四、闡明趣入世第一法位（Laukikāgradharma）的次第，分為兩部分：一、闡明體義，分為兩部分：一、總標，分為兩部分：一、建立原因；二、顯示結果；二、分別解釋，分為七個方面：一、闡明非滅的意義；二、闡明非無緣的意義；三、闡明...
【English Translation】 English version The Fourfold Clear Understanding of Mental Engagement is divided into three parts concerning uninterrupted and unmixed meanings: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 5. Explaining the meaning of boundless clear understanding, divided into three parts: 1. Establishing the cause; 2. Revealing the result (as discussed in the treatise, divided into seven aspects); 3. Explaining the meaning of boundlessness, divided into two parts: 1. Indication; 2. Explanation, further divided into two parts: 1. Observing faults; 2. Clarifying the aspects of practice. 6. Explaining that those who abide in clear understanding of mental engagement detest birth and death and rejoice in the victory of seeking Nirvāṇa, divided into three parts: 1. Explaining the victory of detesting birth and death and heading towards Nirvāṇa, divided into two parts: 1. Establishing the cause; 2. Revealing the result; 2. Explaining that those who practice clear understanding of mental engagement, although not swayed by the five desires, still have the possibility of regression, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion; 3. Explaining the reason for not being able to enter the realm of tranquility, divided into three parts: 1. Establishing the correct meaning; 2. Questioning; 3. Answering, further divided into two parts: 1. Indication; 2. Explanation, further divided into two parts: 1. Establishing the cause (as discussed in the treatise, divided into twelve aspects); 2. Revealing the result. 7. Explaining the meaning of entering the aspects of the Four Noble Truths, divided into three parts: 1. General indication, divided into two parts: 1. Establishing the cause; 2. Revealing the result; 2. Separate explanation, divided into four parts: 1. Explaining the aspects of entering the Truth of Suffering (Duḥkha), divided into two parts: 1. Explaining the correct meaning (as discussed in the treatise, divided into four aspects); 2. Conclusion; 2. Explaining the aspects of entering the Truth of Origin (Samudāya), divided into two parts: 1. Explaining the correct meaning (as discussed in the treatise, divided into four aspects); 2. Conclusion; 3. Explaining the aspects of entering the Truth of Cessation (Nirodha), divided into two parts: 1. Explaining the correct meaning (as discussed in the treatise, divided into four aspects); 2. Conclusion; 4. Explaining the aspects of entering the Truth of the Path (Mārga), divided into two parts: 1. Explaining the correct meaning (as discussed in the treatise, divided into four aspects); 2. Conclusion; 3. Explaining the benefits of the result, divided into two parts: 1. Explaining the result of being free from pride, divided into two parts: 1. Establishing the cause; 2. Revealing the result; 2. Explaining the result of increased intention and delight, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 3. Extensive explanation, divided into three parts, where the third part explains the order of entering the four 'Decisive Factors' (Nirvedhabhāgīya), divided into four parts: 1. Explaining the order of entering the 'Warmth Stage' (Uṣmagata), divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion; 2. Explaining the order of entering the 'Peak Stage' (Mūrdhan), divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion; 3. Explaining the order of entering the 'Forbearance Stage' (Kṣānti), divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion; 4. Explaining the order of entering the 'Worldly Supreme Dharma Stage' (Laukikāgradharma), divided into two parts: 1. Explaining the essence, divided into two parts: 1. General indication, divided into two parts: 1. Establishing the cause; 2. Revealing the result; 2. Separate explanation, divided into seven aspects: 1. Explaining the meaning of non-cessation; 2. Explaining the meaning of non-causelessness; 3. Explaining...
非遠離義四明非美睡眠義。五明愚癡似睡眠義。六明不相似義。七明正義。第二釋名分三。一立因。二顯果。三結。
二廣解分十一中大門第九依出世道勝解任意明如實通達位相分五 一明斷見道煩惱分位分二。一立因。二顯果 二明得果差別分三。一依世道先已離欲界欲明得果差別分二。一明得果分三。一立因。二顯果。三明無異相。二明差別分二。一標。二釋。二依世道先倍離欲界欲明得果差別分三。一立因。二顯果。三依先未離欲界欲明得果差別分二。一立因。二顯果 三明現觀義分四。一明正義。二立喻。三法合。四例顯余喻 四明證現觀相分二。一總標。二別釋分二。一立因。二顯果分十八如論 五明作意差別分二。一明勝解住意分位。二明遠離作意分位。
二廣解分十一中大門第十依觀察作意等廣分別修相分四 第一明初果之人斷何煩惱證第二果等相分四。一明果位分二。一立因。二顯果。二果相分二。一指前相。二明差別分二。一標。二釋。三明一來義。四明不還相 第二依觀察作意明有學無學修相差別分二。一總標分二。一立因。二顯果。二別釋分二。一總問分三如論。二廣答分三。一答修自性分三。一立因。二顯果。三結。二答修業分四。一總標。二列名分八如論。三別釋分八。一明
【現代漢語翻譯】 非遠離義四明非美睡眠義（四種非遠離的意義是不美的睡眠的意義）。 五明愚癡似睡眠義（五種意義是愚癡，類似於睡眠的意義）。 六明不相似義（六種意義是不相似的意義）。 七明正義（七種意義是正義）。 第二釋名分三：一、立因；二、顯果；三、結。
二、廣解分十一中大門第九：依出世道勝解任意明如實通達位相分五：一、明斷見道煩惱分位分二：一、立因；二、顯果；二、明得果差別分三：一、依世道先已離欲界欲明得果差別分二：一、明得果分三：一、立因；二、顯果；三、明無異相；二、明差別分二：一、標；二、釋；二、依世道先倍離欲界欲明得果差別分三：一、立因；二、顯果；三、依先未離欲界欲明得果差別分二：一、立因；二、顯果；三、明現觀義分四：一、明正義；二、立喻；三、法合；四、例顯余喻；四、明證現觀相分二：一、總標；二、別釋分二：一、立因；二、顯果分十八如論；五、明作意差別分二：一、明勝解住意分位；二、明遠離作意分位。
二、廣解分十一中大門第十：依觀察作意等廣分別修相分四：第一、明初果之人斷何煩惱證第二果等相分四：一、明果位分二：一、立因；二、顯果；二、果相分二：一、指前相；二、明差別分二：一、標；二、釋；三、明一來義；四、明不還相；第二、依觀察作意明有學無學修相差別分二：一、總標分二：一、立因；二、顯果；二、別釋分二：一、總問分三如論；二、廣答分三：一、答修自性分三：一、立因；二、顯果；三、結；二、答修業分四：一、總標；二、列名分八如論；三、別釋分八：一、明
【English Translation】 The fourth meaning of 'non-separation' is the meaning of 'unbeautiful sleep'. The fifth meaning is 'ignorance', similar to the meaning of 'sleep'. The sixth meaning is 'dissimilarity'. The seventh meaning is 'righteousness'. The second explanation of names is divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion.
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Extensive Explanation, divided into eleven sections, Great Gate Nine: Depending on the supramundane path, with superior understanding, arbitrarily clarifying the aspects of truly penetrating the position, divided into five parts: 1. Clarifying the divisions of afflictions in the path of seeing, divided into two parts: 1. Establishing the cause; 2. Revealing the result; 2. Clarifying the differences in attaining the fruit, divided into three parts: 1. Depending on the mundane path, having already separated from desire realm desire, clarifying the differences in attaining the fruit, divided into two parts: 1. Clarifying the attainment of the fruit, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Clarifying the absence of different characteristics; 2. Clarifying the differences, divided into two parts: 1. Labeling; 2. Explanation; 2. Depending on the mundane path, having doubly separated from desire realm desire, clarifying the differences in attaining the fruit, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Depending on having not yet separated from desire realm desire, clarifying the differences in attaining the fruit, divided into two parts: 1. Establishing the cause; 2. Revealing the result; 3. Clarifying the meaning of present realization, divided into four parts: 1. Clarifying the correct meaning; 2. Establishing the analogy; 3. Combining the Dharma; 4. Illustrating other analogies; 4. Clarifying the characteristics of witnessing present realization, divided into two parts: 1. General labeling; 2. Separate explanation, divided into two parts: 1. Establishing the cause; 2. Revealing the result, divided into eighteen parts, as in the treatise; 5. Clarifying the differences in mental activity, divided into two parts: 1. Clarifying the divisions of superior understanding and abiding intention; 2. Clarifying the divisions of detachment mental activity.
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Extensive Explanation, divided into eleven sections, Great Gate Ten: Depending on observation, mental activity, etc., extensively distinguishing the aspects of practice, divided into four parts: 1. Clarifying what afflictions the person of the first fruit abandons to realize the characteristics of the second fruit, etc., divided into four parts: 1. Clarifying the fruit position, divided into two parts: 1. Establishing the cause; 2. Revealing the result; 2. Fruit characteristics, divided into two parts: 1. Pointing to the previous characteristics; 2. Clarifying the differences, divided into two parts: 1. Labeling; 2. Explanation; 3. Clarifying the meaning of 'once-returner'; 4. Clarifying the characteristics of 'non-returner'; 2. Depending on observation, mental activity, clarifying the differences in the practice aspects of those with learning and those without learning, divided into two parts: 1. General labeling, divided into two parts: 1. Establishing the cause; 2. Revealing the result; 2. Separate explanation, divided into two parts: 1. General question, divided into three parts, as in the treatise; 2. Extensive answer, divided into three parts: 1. Answering the nature of practice, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion; 2. Answering the karma of practice, divided into four parts: 1. General labeling; 2. Listing the names, divided into eight parts, as in the treatise; 3. Separate explanation, divided into eight parts: 1. Clarifying
修得相。二明修習相。三明修凈相。四明修遣相。五明修知相。六明修斷相。七明修證相。八明修遠相。四總結。三答修品類差差別分四。一總標。二列名分十一如論。三別釋分十一如論。四總結 第三明攝樂作意分二。一立正義分三如論。二結 第四依加行究竟作意明後邊定體明二。一明最後定相分二。一立因。二顯果。二釋金剛喻名義分三。一問。二答分二。一立喻。二法合。三結。
二廣解分十一中大門第十一依出世道加行究竟果作意明究竟果相分十六 一明盡智及無生智德分二。一明盡知功德分二。一立因。二顯果。二明無生智德分二。一立因。二顯果 二明諸漏已盡等功德分七如論 三明十無學法德分二。一標。二釋分七如論 四明於諸住及作意中隨意自在轉德分二。一總標分二。一標住相。二標作意相。二別釋分三。一明聖住。二明天住。三明梵住 五明至極究竟等二十二德 六明具足六恒住法德分二。一標。二釋分六如論 七明不受貪等煩惱德分二。一立因。二顯果 八明心平等等德分五。一明心平等德。二明受供德。三明住有餘依德。四明到彼岸德。五明住後有德 九明住無餘依德分三。一立因。二顯果。三明無漏界體相分二。一明無法。二明有法分二。一標。二釋 十明不習近五處等德分二
【現代漢語翻譯】 現代漢語譯本 修得相（通過修行獲得的相）。二、明修習相（通過修習而顯現的相）。三、明修凈相（通過修行而獲得的清凈之相）。四、明修遣相（通過修行而遣除煩惱的相）。五、明修知相（通過修行而獲得的智慧之相）。六、明修斷相（通過修行而斷除煩惱的相）。七、明修證相（通過修行而證得果位的相）。八、明修遠相（通過修行而遠離煩惱的相）。四、總結。 三、答修品類差差別分四：一、總標。二、列名分十一如論（如同論中所述）。三、別釋分十一如論（如同論中所述）。四、總結。 第三、明攝樂作意分二：一、立正義分三如論（如同論中所述）。二、結。 第四、依加行究竟作意明後邊定體明二：一、明最後定相分二：一、立因。二、顯果。二、釋金剛喻名義分三：一、問。二、答分二：一、立喻。二、法合。三、結。 二、廣解分十一中大門第十一依出世道加行究竟果作意明究竟果相分十六：一、明盡智（知道一切已盡之智）及無生智（知道不再生起之智）德分二：一、明盡知功德分二：一、立因。二、顯果。二、明無生智德分二：一、立因。二、顯果。 二、明諸漏已盡（所有煩惱都已斷盡）等功德分七如論（如同論中所述）。 三、明十無學法德（不再需要學習的十種功德）分二：一、標。二、釋分七如論（如同論中所述）。 四、明於諸住（各種禪定狀態）及作意（專注）中隨意自在轉德分二：一、總標分二：一、標住相。二、標作意相。二、別釋分三：一、明聖住（聖者的禪定狀態）。二、明天住（天人的禪定狀態）。三、明梵住（清凈的禪定狀態）。 五、明至極究竟等二十二德。 六、明具足六恒住法德（具足六種恒常安住的法）分二：一、標。二、釋分六如論（如同論中所述）。 七、明不受貪等煩惱德分二：一、立因。二、顯果。 八、明心平等等德分五：一、明心平等德。二、明受供德。三、明住有餘依德（住在還有殘餘煩惱的狀態）。四、明到彼岸德（到達解脫的彼岸）。五、明住後有德（住在還有後世的狀態）。 九、明住無餘依德（住在沒有殘餘煩惱的狀態）分三：一、立因。二、顯果。三、明無漏界體相分二：一、明無法。二、明有法分二：一、標。二、釋。 十、明不習近五處等德分二
【English Translation】 English version Acquiring Characteristics. Second, clarifying the characteristics of cultivation. Third, clarifying the characteristics of pure cultivation. Fourth, clarifying the characteristics of eliminating cultivation. Fifth, clarifying the characteristics of knowing cultivation. Sixth, clarifying the characteristics of severing cultivation. Seventh, clarifying the characteristics of realizing cultivation. Eighth, clarifying the characteristics of distancing cultivation. Fourth, a summary. Three, answering the differences in categories of cultivation, divided into four: First, a general statement. Second, listing the names in eleven parts, as in the treatise. Third, explaining separately in eleven parts, as in the treatise. Fourth, a summary. Third, clarifying the focused attention of gathering joy, divided into two: First, establishing the correct meaning in three parts, as in the treatise. Second, a conclusion. Fourth, based on the ultimate focused attention of the practice, clarifying the nature of the final samadhi, divided into two: First, clarifying the characteristics of the final samadhi, divided into two: First, establishing the cause. Second, revealing the result. Second, explaining the meaning of the Vajra-like metaphor, divided into three: First, a question. Second, an answer, divided into two: First, establishing the metaphor. Second, combining the Dharma. Third, a conclusion. Two, extensive explanation in eleven parts, the eleventh major section, based on the focused attention on the ultimate result of the practice of the supramundane path, clarifying the characteristics of the ultimate result, divided into sixteen: First, clarifying the virtues of Exhaustion Knowledge (knowledge that all has been exhausted) and Non-arising Knowledge (knowledge that nothing more will arise), divided into two: First, clarifying the merits of Exhaustion Knowledge, divided into two: First, establishing the cause. Second, revealing the result. Second, clarifying the merits of Non-arising Knowledge, divided into two: First, establishing the cause. Second, revealing the result. Second, clarifying the merits of having exhausted all outflows (all defilements have been exhausted), etc., in seven parts, as in the treatise. Third, clarifying the merits of the Ten Non-Learning Dharmas (ten merits where no further learning is needed), divided into two: First, a heading. Second, an explanation in seven parts, as in the treatise. Fourth, clarifying the virtue of freely and independently transforming within all abidings (various states of meditative absorption) and focused attentions (concentration), divided into two: First, a general statement, divided into two: First, stating the characteristics of abiding. Second, stating the characteristics of focused attention. Second, separate explanations in three parts: First, clarifying the Noble Abiding (the meditative state of the noble ones). Second, clarifying the Heavenly Abiding (the meditative state of the gods). Third, clarifying the Brahma Abiding (the pure meditative state). Fifth, clarifying the twenty-two virtues such as ultimate perfection. Sixth, clarifying the virtue of possessing the Six Constant Abiding Dharmas (possessing the six dharmas of constant abiding), divided into two: First, a heading. Second, an explanation in six parts, as in the treatise. Seventh, clarifying the virtue of not being subject to afflictions such as greed, divided into two: First, establishing the cause. Second, revealing the result. Eighth, clarifying the virtues of equanimity of mind, etc., in five parts: First, clarifying the virtue of equanimity of mind. Second, clarifying the virtue of receiving offerings. Third, clarifying the virtue of abiding with remaining basis (abiding in a state with remaining defilements). Fourth, clarifying the virtue of reaching the other shore (reaching the other shore of liberation). Fifth, clarifying the virtue of abiding with subsequent existence (abiding in a state with future existence). Ninth, clarifying the virtue of abiding without remaining basis (abiding in a state without remaining defilements), divided into three: First, establishing the cause. Second, revealing the result. Third, clarifying the nature of the unconditioned realm, divided into two: First, clarifying the absence of Dharma. Second, clarifying the presence of Dharma, divided into two: First, a heading. Second, an explanation. Tenth, clarifying the virtue of not practicing proximity to the five places, etc., divided into two.
。一標。二釋分五如論 十一明離邪見德分五如論 十二明離怖畏德 十三明加行究竟作意分位 十四明加行究竟果作意分位 十五明總結 十六明地義分三。一標。二釋三立喻。 大正藏第 85 冊 No. 2801 瑜伽師地論分門記
瑜伽師論本地分中獨覺地分門記一卷
本地分第二廣解分十七中第十四釋獨覺地分四。一明生起 二略答。三列名分五如論。四別釋分五 第一明種姓相分三。一總問。二略答。三別釋分三。一依薄塵明種姓分二。一立因。二顯果分二。一不利他。二貪自利。二依薄悲明種姓分二。一立因。二顯果分二。一不利他。二著自利。三依中根慢行明種姓分二。一立因。二顯果分二。一明慢行果。二明中根果 第二明修道相分三。一總問。二略答。三別釋分三。一明依利根求證及於蘊等善巧立初道相分三。一立因。二顯果。三結二依中根順決釋分及六善巧立第二道相分三。一依順決釋分立道分二。一立因。二顯果。二依善巧立道分二。一立因。二顯果。三總結。三依鈍根得沙門果及善巧立第三道分三。一依得有學果不得無學果立道分三。一立因。二顯果。三明不證無學果。二依善巧等立道分二。一立因。二顯果。三總結 第三明習成相分二。一問。二答分三。一依初道立
【現代漢語翻譯】 現代漢語譯本 一、標宗。二、解釋，分五部分如《瑜伽師地論》所說。 十一、闡明遠離邪見的功德，分五部分如《瑜伽師地論》所說。 十二、闡明遠離怖畏的功德。 十三、闡明加行究竟作意的分位。 十四、闡明加行究竟果作意的分位。 十五、闡明總結。 十六、闡明地的意義，分三部分。一、標宗。二、解釋。三、立譬喻。
《大正藏》第85冊 No. 2801 《瑜伽師地論分門記》
《瑜伽師論本地分》中《獨覺地分門記》一卷
《本地分》第二廣解分十七中第十四解釋《獨覺地分》，分四部分。一、闡明生起。二、略答。三、列名，分五部分如《瑜伽師地論》所說。四、分別解釋，分五部分：第一、闡明種姓相，分三部分。一、總問。二、略答。三、分別解釋，分三部分。一、依薄塵闡明種姓，分二部分。一、立因。二、顯果，分二部分。一、不利他。二、貪自利。二、依薄悲闡明種姓，分二部分。一、立因。二、顯果，分二部分。一、不利他。二、著自利。三、依中根慢行闡明種姓，分二部分。一、立因。二、顯果，分二部分。一、闡明慢行果。二、闡明中根果。第二、闡明修道相，分三部分。一、總問。二、略答。三、分別解釋，分三部分。一、闡明依利根求證及於蘊等善巧建立初道相，分三部分。一、立因。二、顯果。三、總結。二、依中根順抉擇分及六善巧建立第二道相，分三部分。一、依順抉擇分立道，分二部分。一、立因。二、顯果。二、依善巧立道，分二部分。一、立因。二、顯果。三、總結。三、依鈍根得沙門果及善巧建立第三道，分三部分。一、依得有學果不得無學果立道，分三部分。一、立因。二、顯果。三、闡明不證無學果。二、依善巧等立道，分二部分。一、立因。二、顯果。三、總結。第三、闡明習成相，分二部分。一、問。二、答，分三部分。一、依初道立
【English Translation】 English version 1. Heading. 2. Explanation, divided into five parts as discussed in the Yogācārabhūmi-śāstra (瑜伽師地論). 11. Explaining the merits of abandoning wrong views, divided into five parts as discussed in the Yogācārabhūmi-śāstra (瑜伽師地論). 12. Explaining the merits of abandoning fear. 13. Explaining the divisions of the effort of application culminating in intention. 14. Explaining the divisions of the fruit of application culminating in intention. 15. Explaining the summary. 16. Explaining the meaning of 'ground' (地), divided into three parts. 1. Heading. 2. Explanation. 3. Establishing metaphors.
Taishō Tripiṭaka, Volume 85, No. 2801, Yogācārabhūmi-śāstra-fenmenji (瑜伽師地論分門記)
A scroll of Duyue Di Fen Men Ji (獨覺地分門記), from the Yogācārabhūmi-śāstra (瑜伽師論) Local Section (Bhumivastu 本地分)
The fourteenth explanation of the Pratyekabuddhabhūmi (獨覺地) section in the second extensive explanation section, which is the seventeenth section of the Local Section (Bhumivastu 本地分), divided into four parts. 1. Explaining arising. 2. Brief answer. 3. Listing names, divided into five parts as discussed in the Yogācārabhūmi-śāstra (瑜伽師地論). 4. Separate explanations, divided into five parts: First, explaining the characteristics of gotra (種姓), divided into three parts. 1. General question. 2. Brief answer. 3. Separate explanations, divided into three parts. 1. Explaining gotra (種姓) based on thin dust, divided into two parts. 1. Establishing the cause. 2. Revealing the result, divided into two parts. 1. Not benefiting others. 2. Greedily benefiting oneself. 2. Explaining gotra (種姓) based on thin compassion, divided into two parts. 1. Establishing the cause. 2. Revealing the result, divided into two parts. 1. Not benefiting others. 2. Attachment to benefiting oneself. 3. Explaining gotra (種姓) based on medium roots and arrogant conduct, divided into two parts. 1. Establishing the cause. 2. Revealing the result, divided into two parts. 1. Explaining the result of arrogant conduct. 2. Explaining the result of medium roots. Second, explaining the characteristics of the path of cultivation, divided into three parts. 1. General question. 2. Brief answer. 3. Separate explanations, divided into three parts. 1. Explaining the establishment of the initial path based on sharp roots seeking realization and skillfulness in the aggregates, etc., divided into three parts. 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 2. Explaining the establishment of the second path based on medium roots, sequential determination, and six kinds of skillfulness, divided into three parts. 1. Establishing the path based on sequential determination, divided into two parts. 1. Establishing the cause. 2. Revealing the result. 2. Establishing the path based on skillfulness, divided into two parts. 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 3. Establishing the third path based on dull roots attaining the Śrāmaṇa (沙門) fruit and skillfulness, divided into three parts. 1. Establishing the path based on attaining the fruit of a learner but not the fruit of a non-learner, divided into three parts. 1. Establishing the cause. 2. Revealing the result. 3. Explaining not attaining the fruit of a non-learner. 2. Establishing the path based on skillfulness, etc., divided into two parts. 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. Third, explaining the characteristics of habitual accomplishment, divided into two parts. 1. Question. 2. Answer, divided into three parts. 1. Establishing based on the initial path.
果分二。一立因。二顯果。二依第二三道立果分二。一立因。二顯果分二。一立果體。二顯果德。三明差別分二。一依初道立名。二依后二道立名 第四明安住相分二。一問。二答分二。一依麟角喻明安住勝解等作意分二。一立因。二顯果分五如論。二依部行喻明共相雜住分二。一明雜住義。二指文 第五明遊行相分二。一問。二答分三。一明善護身等功德。二明不以語言化利有情因由分三。一明正義。二徴。三答所以分二如論。三明前三俱是趣寂之義。
已上獨覺地分門記究竟。 大正藏第 85 冊 No. 2801 瑜伽師地論分門記
菩薩地第十五分門記卷第二
初持瑜伽處分十八中。第九明施品分六。一總明修六度意趣分三。一立因。二顯果。三列六度分。二總別問施度。三頌略答分九如論。四長行略釋分二。一標。二釋。第五廣解分九。
一明自性施分三。一總問。二廣答分五。一依自性明自性施。二依施物明自性施。三依身語二門明自性施。四依思念明自性施。五依取受人明自性施。三總結。
第五廣解分九中第二明一切施相分四。一總問。二廣答分三 一答施事分三。一總標。二列名分二如論。三別釋分三。一明內財。二明內外財。三明外財 第二答施內身因由
【現代漢語翻譯】 現代漢語譯本 果的分類有二：一、確立原因；二、彰顯結果。二、依據第二和第三道確立結果，分為二：一、確立原因；二、彰顯結果，又分為二：一、確立結果的本體；二、彰顯結果的功德。三、闡明差別，分為二：一、依據初道確立名稱；二、依據后二道確立名稱。第四、闡明安住之相，分為二：一、提問；二、回答，又分為二：一、依據麟角（指獨覺）的比喻，闡明安住勝解等作意，分為二：一、確立原因；二、彰顯結果，分為五部分，如論中所述。二、依據部行（指菩薩的修行）的比喻，闡明共相雜住，分為二：一、闡明雜住的意義；二、指出經文。第五、闡明**之相，分為二：一、提問；二、回答，又分為三：一、闡明善護身等功德；二、闡明不以語言化利有情的原因，分為三：一、闡明正義；二、提問；三、回答原因，分為二部分，如論中所述。三、闡明前三者都是趣向寂滅的意義。
以上是獨覺地部分的門記的究竟。 《大正藏》第85冊 No. 2801 《瑜伽師地論分門記》
菩薩地第十五分門記卷第二
最初的持瑜伽處分為十八部分，其中第九部分闡明施品，分為六部分：一、總的闡明修習六度（Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā）的意趣，分為三部分：一、確立原因；二、彰顯結果；三、列出六度。二、總的分別提問關於施度（Dāna-pāramitā）。三、用頌略作回答，分為九部分，如論中所述。四、用長行略作解釋，分為二：一、標示；二、解釋。第五、廣泛解釋，分為九部分。
一、闡明自性施，分為三部分：一、總的提問；二、廣泛回答，分為五部分：一、依據自性闡明自性施；二、依據施物闡明自性施；三、依據身語二門闡明自性施；四、依據思念闡明自性施；五、依據取受人闡明自性施。三、總結。
第五、廣泛解釋，分為九部分，其中第二部分闡明一切施相，分為四部分：一、總的提問；二、廣泛回答，分為三部分：一、回答施事，分為三部分：一、總的標示；二、列出名稱，分為二部分，如論中所述；三、分別解釋，分為三部分：一、闡明內財；二、闡明內外財；三、闡明外財。第二、回答施內身的原因
【English Translation】 English version The division of results is twofold: first, establishing the cause; second, revealing the result. Second, establishing the result based on the second and third paths, divided into two: first, establishing the cause; second, revealing the result, further divided into two: first, establishing the essence of the result; second, revealing the virtues of the result. Third, clarifying the differences, divided into two: first, establishing the name based on the initial path; second, establishing the name based on the latter two paths. Fourth, clarifying the aspect of abiding, divided into two: first, questioning; second, answering, further divided into two: first, clarifying the abiding, superior understanding, and mental activity using the analogy of the rhinoceros horn (referring to a Pratyekabuddha); divided into two: first, establishing the cause; second, revealing the result, divided into five parts, as described in the treatise. Second, clarifying the common characteristics and mixed dwelling using the analogy of the group's conduct (referring to the practice of Bodhisattvas), divided into two: first, clarifying the meaning of mixed dwelling; second, pointing out the text. Fifth, clarifying the aspect of **, divided into two: first, questioning; second, answering, further divided into three: first, clarifying the merits of well-guarding the body, etc.; second, clarifying the reasons for not transforming and benefiting sentient beings through language, divided into three: first, clarifying the correct meaning; second, questioning; third, answering the reasons, divided into two parts, as described in the treatise. Third, clarifying that the preceding three all have the meaning of tending towards quiescence.
The above is the complete record of the divisions of the Pratyekabuddha-bhūmi. Taishō Tripiṭaka, Vol. 85, No. 2801, Yogācārabhūmi-śāstra-vibhaṅga-pañjikā
Bodhisattva-bhūmi Fifteenth Division Record, Volume Two
The initial holding of Yoga-practice is divided into eighteen parts, among which the ninth part clarifies the chapter on giving (Dāna), divided into six parts: first, generally clarifying the intention of cultivating the six perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā), divided into three parts: first, establishing the cause; second, revealing the result; third, listing the six perfections. Second, generally and separately questioning about the perfection of giving (Dāna-pāramitā). Third, briefly answering with verses, divided into nine parts, as described in the treatise. Fourth, briefly explaining with prose, divided into two: first, indicating; second, explaining. Fifth, extensively explaining, divided into nine parts.
First, clarifying the giving of self-nature, divided into three parts: first, generally questioning; second, extensively answering, divided into five parts: first, clarifying the giving of self-nature based on self-nature; second, clarifying the giving of self-nature based on the object of giving; third, clarifying the giving of self-nature based on the two doors of body and speech; fourth, clarifying the giving of self-nature based on thought; fifth, clarifying the giving of self-nature based on the recipient. Third, summarizing.
Fifth, extensively explaining, divided into nine parts, among which the second part clarifies all aspects of giving, divided into four parts: first, generally questioning; second, extensively answering, divided into three parts: first, answering the act of giving, divided into three parts: first, generally indicating; second, listing the names, divided into two parts, as described in the treatise; third, separately explaining, divided into three parts: first, clarifying internal wealth; second, clarifying internal and external wealth; third, clarifying external wealth. Second, answering the cause of giving one's internal body.
分二。一總標。二別釋分二。一明舍自內身份二。一明舍全身份三。一明正義。二立喻。三法合。二明舍支分。第二別釋施外物相分二。一標。二釋分二。一明隨意受用。二明自在受用 第三答施差別義分二。一略釋分三。一總標分二。一標。二釋。二徴問 三答分二。一明不施相。二明施相。二廣解施差別義分二。一總標生起。二廣解分六。一依有財無財明施差別。二依法施明施差別。三依無礙解明施差別。四依四無量勝意樂明施差別。五依施障對治智明施差別。六依增上意樂勝解明施差別。初文分四。一明在家菩薩行財施差別。二明出家菩薩行財施差別。三明在家菩薩具慧人行財施差別。四明出家具慧人行財施差別。
初文分二。一明在家菩薩舍內財差別分四。一依非理損害於他明內施差別分二。一立正義。二明因由。二依現利無量有情事明內施差別分三。一明正義。二徴。三答所以。三依諸魔等明內施差別分四。一明正義。二徴。三答所以。四例余。四依癡狂等明內施差別分五。一明正義。二徴。三答所以分四如論。四明應施人。五明總結 第二明在家菩薩施外財差別相分二。一總標。二別釋分六。一依妻等明外施差別分二。一明無利不施相。二明有利施相。二依非同意物明外施差別。三依他妻明外施差
【現代漢語翻譯】 現代漢語譯本 分為兩部分。第一部分是總的標示，第二部分是分別解釋。 分別解釋又分為兩部分。第一部分是說明捨棄自身內部之物，又分為兩部分。第一部分是說明捨棄全身，又分為三部分。第一部分是闡明正義，第二部分是設立比喻，第三部分是佛法結合。第二部分是說明捨棄肢體。 第二部分是分別解釋佈施外物的相狀，又分為兩部分。第一部分是標示，第二部分是解釋，又分為兩部分。第一部分是說明隨意受用，第二部分是說明自在受用。 第三部分是回答佈施的差別意義，又分為兩部分。第一部分是簡略解釋，又分為三部分。第一部分是總的標示，又分為兩部分。第一部分是標示，第二部分是解釋。第二部分是提問，第三部分是回答，又分為兩部分。第一部分是說明不佈施的相狀，第二部分是說明佈施的相狀。 第二部分是廣泛解釋佈施的差別意義，又分為兩部分。第一部分是總的標示生起，第二部分是廣泛解釋，又分為六部分。第一部分是依據有財和無財說明佈施的差別，第二部分是依據法施說明佈施的差別，第三部分是依據無礙解（一種智慧）說明佈施的差別，第四部分是依據四無量心（慈、悲、喜、舍）的殊勝意樂說明佈施的差別，第五部分是依據施障對治智（克服佈施障礙的智慧）說明佈施的差別，第六部分是依據增上意樂（強烈的意願）和殊勝理解說明佈施的差別。 第一部分（依據有財和無財說明佈施的差別）又分為四部分。第一部分是說明在家菩薩行財施的差別，第二部分是說明出家菩薩行財施的差別，第三部分是說明在家菩薩中的具慧之人行財施的差別，第四部分是說明出家菩薩中的具慧之人行財施的差別。 第一部分（說明在家菩薩行財施的差別）又分為兩部分。第一部分是說明在家菩薩捨棄自身內部之物的差別，又分為四部分。第一部分是依據非理性的損害他人來闡明內施的差別，又分為兩部分。第一部分是確立正義，第二部分是說明原因。第二部分是依據現世利益無量有情眾生的事情來闡明內施的差別，又分為三部分。第一部分是闡明正義，第二部分是提問，第三部分是回答原因。第三部分是依據諸魔（阻礙修行的惡勢力）等來闡明內施的差別，又分為四部分。第一部分是闡明正義，第二部分是提問，第三部分是回答原因，第四部分是舉例說明。第四部分是依據癡狂等來闡明內施的差別，又分為五部分。第一部分是闡明正義，第二部分是提問，第三部分是回答原因，分為四點如論中所述。第四部分是說明應該佈施的對象，第五部分是總結。 第二部分是說明在家菩薩佈施外部財物的差別相狀，又分為兩部分。第一部分是總的標示，第二部分是分別解釋，又分為六部分。第一部分是依據妻子等說明外施的差別，又分為兩部分。第一部分是說明沒有利益時不佈施的相狀，第二部分是說明有利益時佈施的相狀。第二部分是依據非同意之物說明外施的差別。第三部分是依據他人之妻說明外施的差別。
【English Translation】 English version Divided into two parts. The first part is a general indication, and the second part is a separate explanation. The separate explanation is further divided into two parts. The first part is to explain the relinquishing of one's own internal possessions, which is further divided into two parts. The first part is to explain the relinquishing of the entire body, which is further divided into three parts. The first part is to clarify the correct meaning, the second part is to establish a metaphor, and the third part is to combine the Dharma. The second part is to explain the relinquishing of limbs. The second part is to separately explain the characteristics of giving external objects, which is further divided into two parts. The first part is an indication, and the second part is an explanation, which is further divided into two parts. The first part is to explain free use, and the second part is to explain unrestricted use. The third part is to answer the different meanings of giving, which is further divided into two parts. The first part is a brief explanation, which is further divided into three parts. The first part is a general indication, which is further divided into two parts. The first part is an indication, and the second part is an explanation. The second part is a question, and the third part is an answer, which is further divided into two parts. The first part is to explain the characteristics of not giving, and the second part is to explain the characteristics of giving. The second part is to extensively explain the different meanings of giving, which is further divided into two parts. The first part is a general indication of arising, and the second part is an extensive explanation, which is further divided into six parts. The first part is to explain the differences in giving based on having wealth and not having wealth, the second part is to explain the differences in giving based on Dharma giving, the third part is to explain the differences in giving based on unobstructed understanding (a type of wisdom), the fourth part is to explain the differences in giving based on the superior intention of the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), the fifth part is to explain the differences in giving based on the wisdom of overcoming obstacles to giving, and the sixth part is to explain the differences in giving based on increased intention and superior understanding. The first part (explaining the differences in giving based on having wealth and not having wealth) is further divided into four parts. The first part is to explain the differences in giving wealth by a lay Bodhisattva, the second part is to explain the differences in giving wealth by an ordained Bodhisattva, the third part is to explain the differences in giving wealth by a wise person among lay Bodhisattvas, and the fourth part is to explain the differences in giving wealth by a wise person among ordained Bodhisattvas. The first part (explaining the differences in giving wealth by a lay Bodhisattva) is further divided into two parts. The first part is to explain the differences in a lay Bodhisattva relinquishing his own internal possessions, which is further divided into four parts. The first part is to clarify the differences in internal giving based on irrational harm to others, which is further divided into two parts. The first part is to establish the correct meaning, and the second part is to explain the reason. The second part is to clarify the differences in internal giving based on benefiting countless sentient beings in the present life, which is further divided into three parts. The first part is to clarify the correct meaning, the second part is a question, and the third part is to answer the reason. The third part is to clarify the differences in internal giving based on demons (evil forces that hinder practice), etc., which is further divided into four parts. The first part is to clarify the correct meaning, the second part is a question, the third part is to answer the reason, and the fourth part is to provide an example. The fourth part is to clarify the differences in internal giving based on madness, etc., which is further divided into five parts. The first part is to clarify the correct meaning, the second part is a question, the third part is to answer the reason, divided into four points as described in the treatise. The fourth part is to explain the objects to whom one should give, and the fifth part is a summary. The second part is to explain the different characteristics of a lay Bodhisattva giving external wealth, which is further divided into two parts. The first part is a general indication, and the second part is a separate explanation, which is further divided into six parts. The first part is to explain the differences in external giving based on wife, etc., which is further divided into two parts. The first part is to explain the characteristics of not giving when there is no benefit, and the second part is to explain the characteristics of giving when there is a benefit. The second part is to explain the differences in external giving based on objects that are not agreed upon. The third part is to explain the differences based on another's wife.
別。四依有宜飲食等明外施差別。五依引無義利物明外施差別分三。一明正義。二徴。三答所以分二。一標。二釋。六依可施不可施明外施差別分三。一總標。二別問。三廣答分二十如論。
一依捕獵等法明不可施。二依雜穢祠祀明不可施。三依殺羊明不可施。四依無量有情所依明不可施。五依罩羅等明不可施。六依怨家明不可施。七依惱他樂等明不可施。八依車輿等明不可施相。九依非量食等明不可施。十依性多貪嗜明不可施。十一依愁憂有情明不可施。十二依父母等明不可施。十三依不抑奪明不可施。十四依妻子等明不可施。十五依正言明不可施。十六依軟弱族姓明不可施。十七依王位明不可施。
十八依父母等所施物明不可施。十九依不逼惱父母等明不可施。二十依正法明不可施。
有財無財分四中第二明出家菩薩行外財施差別分三十。一依不違小乘學處明施差別。二依平等心明施差別分二。一標。二釋分四如論。三依如先所許無減明施差別。四依先許勝妙明施差別。五依無異意等明施差別。六依不自稱讚明施差別分二。一標。二釋。七依恭敬明施差別。八依無厭倦心明施差別分二。一標。二釋。九依不由惡見明施差別分二。一標。二釋。十依離欲清凈資糧明施差別分二。一標。二釋。十一
【現代漢語翻譯】 現代漢語譯本： 別。四依有宜飲食等明外施差別。五依引無義利物明外施差別分三。一明正義。二徴。三答所以分二。一標。二釋。六依可施不可施明外施差別分三。一總標。二別問。三廣答分二十如論。 一依捕獵等法明不可施。二依雜穢祠祀明不可施。三依殺羊明不可施。四依無量有情所依明不可施。五依罩羅等明不可施。六依怨家明不可施。七依惱他樂等明不可施。八依車輿等明不可施相。九依非量食等明不可施。十依性多貪嗜明不可施。十一依愁憂有情明不可施。十二依父母等明不可施。十三依不抑奪明不可施。十四依妻子等明不可施。十五依正言明不可施。十六依軟弱族姓明不可施。十七依王位明不可施。 十八依父母等所施物明不可施。十九依不逼惱父母等明不可施。二十依正法明不可施。 有財無財分四中第二明出家菩薩行外財施差別分三十。一依不違小乘學處明施差別。二依平等心明施差別分二。一標。二釋分四如論。三依如先所許無減明施差別。四依先許勝妙明施差別。五依無異意等明施差別。六依不自稱讚明施差別分二。一標。二釋。七依恭敬明施差別。八依無厭倦心明施差別分二。一標。二釋。九依不由惡見明施差別分二。一標。二釋。十依離欲清凈資糧明施差別分二。一標。二釋。十一
【English Translation】 English version: Furthermore, the four reliances clarify the differences in external giving based on suitable food and drink, etc. The five reliances, drawing upon things without meaning or benefit, clarify the differences in external giving, divided into three parts: first, clarifying the correct meaning; second, questioning; and third, answering, which is divided into two parts: first, stating; and second, explaining. The six reliances, based on what is suitable and unsuitable to give, clarify the differences in external giving, divided into three parts: first, a general statement; second, specific questions; and third, detailed answers, as discussed in twenty sections in the treatise. First, reliance on hunting and similar practices clarifies what is unsuitable to give. Second, reliance on impure sacrifices clarifies what is unsuitable to give. Third, reliance on killing sheep clarifies what is unsuitable to give. Fourth, reliance on what is relied upon by countless sentient beings clarifies what is unsuitable to give. Fifth, reliance on 'zhao luo' (fishing nets or traps) and similar things clarifies what is unsuitable to give. Sixth, reliance on enemies clarifies what is unsuitable to give. Seventh, reliance on things that delight in harming others clarifies what is unsuitable to give. Eighth, reliance on vehicles and similar things clarifies the aspects of what is unsuitable to give. Ninth, reliance on immeasurable food and similar things clarifies what is unsuitable to give. Tenth, reliance on things that inherently increase greed clarifies what is unsuitable to give. Eleventh, reliance on sorrowful and worried sentient beings clarifies what is unsuitable to give. Twelfth, reliance on parents and similar individuals clarifies what is unsuitable to give. Thirteenth, reliance on not suppressing or seizing clarifies what is unsuitable to give. Fourteenth, reliance on wives and children clarifies what is unsuitable to give. Fifteenth, reliance on righteous speech clarifies what is unsuitable to give. Sixteenth, reliance on weak and vulnerable clans clarifies what is unsuitable to give. Seventeenth, reliance on the throne clarifies what is unsuitable to give. Eighteenth, reliance on things given by parents and similar individuals clarifies what is unsuitable to give. Nineteenth, reliance on not oppressing or troubling parents and similar individuals clarifies what is unsuitable to give. Twentieth, reliance on the true Dharma clarifies what is unsuitable to give. Among the four divisions of having wealth and not having wealth, the second clarifies the differences in external wealth giving practiced by renunciate Bodhisattvas, divided into thirty sections. First, reliance on not violating the precepts of the 'Small Vehicle' (Hinayana) clarifies the differences in giving. Second, reliance on equanimity clarifies the differences in giving, divided into two parts: first, stating; and second, explaining, which is divided into four sections as discussed in the treatise. Third, reliance on not diminishing what was previously promised clarifies the differences in giving. Fourth, reliance on promising something superior and wonderful clarifies the differences in giving. Fifth, reliance on having no ulterior motives clarifies the differences in giving. Sixth, reliance on not praising oneself clarifies the differences in giving, divided into two parts: first, stating; and second, explaining. Seventh, reliance on respect clarifies the differences in giving. Eighth, reliance on having no weariness clarifies the differences in giving, divided into two parts: first, stating; and second, explaining. Ninth, reliance on not being influenced by evil views clarifies the differences in giving, divided into two parts: first, stating; and second, explaining. Tenth, reliance on the pure resources of detachment clarifies the differences in giving, divided into two parts: first, stating; and second, explaining. Eleventh,
依不觀世間人天之果明施差別分二。一標。二釋。十二依不由他緣明施差別分二。一總標。二引經解釋。十三依悲愍明施差別分二。一標。二釋。十四依不令儀物明施差別分二。一標。二釋。十五依不告白明施差別分三。一標。二釋分四如論。三結。十六依不稽留明施差別分二。一標。二釋。十七依不求聲頌等明施差別分四如論。十八依無下劣心明施差別分二。一標。二釋。十九依不誑他明施差別分二。一標。二釋。二十依不乖離他明施差別分二。一標。二釋。二十一依勤等明施差別二十二依如實了知明施差別。二十三依廣多財物明施差別。二十四依不損惱他明施差別分二。一標。二釋。二十五依無悔明施差別。二十六依不諂詭明施差別分二。一標。二釋。二十七依無不運心先施一切明施差別分二。一明正義。二立喻 二十八依應時等四法明施差別。二十九依遠離嗤笑等四法明施差別分二。一標。二釋。三十依稱順而與明施差別分二。一標。二釋。
有財無財分四中第三明在菩薩具慧人行財施差別分三。一總標。二徴問。三廣答分二 一依安樂及貧賤二人明施差別分三。一明二俱施法分二。一明思念。二明施相。二明施貧人法。三明辭謝非貧人法分二。一標。二釋 二依利慳貪人明施差別分三。一立所化有情。
【現代漢語翻譯】 現代漢語譯本 十一、依據不觀察世間人天的果報來明確佈施的差別，分為兩部分：一、標示；二、解釋。 十二、依據不依賴其他因緣來明確佈施的差別，分為兩部分：一、總標；二、引用經文解釋。 十三、依據悲憫心來明確佈施的差別，分為兩部分：一、標示；二、解釋。 十四、依據不損壞儀物來明確佈施的差別，分為兩部分：一、標示；二、解釋。 十五、依據不告白來明確佈施的差別，分為三部分：一、標示；二、解釋，分為四點，如論中所述；三、總結。 十六、依據不稽留來明確佈施的差別，分為兩部分：一、標示；二、解釋。 十七、依據不求聲名讚頌等來明確佈施的差別，分為四點，如論中所述。 十八、依據沒有下劣心來明確佈施的差別，分為兩部分：一、標示；二、解釋。 十九、依據不欺騙他人來明確佈施的差別，分為兩部分：一、標示；二、解釋。 二十、依據不乖離他人來明確佈施的差別，分為兩部分：一、標示；二、解釋。 二十一、依據勤奮等來明確佈施的差別。 二十二、依據如實了知來明確佈施的差別。 二十三、依據廣多財物來明確佈施的差別。 二十四、依據不損害惱亂他人來明確佈施的差別，分為兩部分：一、標示；二、解釋。 二十五、依據沒有後悔心來明確佈施的差別。 二十六、依據不諂媚欺詐來明確佈施的差別，分為兩部分：一、標示；二、解釋。 二十七、依據沒有不運心而先佈施一切來明確佈施的差別，分為兩部分：一、闡明正義；二、設立比喻。 二十八、依據應時等四法來明確佈施的差別。 二十九、依據遠離嗤笑等四法來明確佈施的差別，分為兩部分：一、標示；二、解釋。 三十、依據稱順對方心意而給予來明確佈施的差別，分為兩部分：一、標示；二、解釋。 有財無財的四種情況中，第三種情況是闡明菩薩（Bodhisattva，指發菩提心，立志成佛的修行者）具備智慧的人在行財佈施上的差別，分為三部分：一、總標；二、提問；三、詳細回答，分為兩部分：一、依據安樂的人和貧賤的人兩種情況來明確佈施的差別，分為三部分：一、闡明對兩種人都適用的佈施方法，分為兩點：一、闡明思念；二、闡明佈施的相狀；二、闡明佈施給貧窮人的方法；三、闡明辭謝非貧窮人的方法，分為兩部分：一、標示；二、解釋；二、依據利益慳貪的人來明確佈施的差別，分為三部分：一、確立所要教化的有情（sentient beings，指一切有情識的生命）。
【English Translation】 English version 11. Distinguishing giving based on not observing the results for beings in the world and heavens, in two parts: 1. Indication; 2. Explanation. 12. Distinguishing giving based on not relying on other conditions, in two parts: 1. General indication; 2. Explanation by quoting scriptures. 13. Distinguishing giving based on compassion, in two parts: 1. Indication; 2. Explanation. 14. Distinguishing giving based on not damaging implements, in two parts: 1. Indication; 2. Explanation. 15. Distinguishing giving based on not announcing it, in three parts: 1. Indication; 2. Explanation, in four points as in the treatise; 3. Conclusion. 16. Distinguishing giving based on not delaying, in two parts: 1. Indication; 2. Explanation. 17. Distinguishing giving based on not seeking praise or fame, in four points as in the treatise. 18. Distinguishing giving based on having no inferior mind, in two parts: 1. Indication; 2. Explanation. 19. Distinguishing giving based on not deceiving others, in two parts: 1. Indication; 2. Explanation. 20. Distinguishing giving based on not alienating others, in two parts: 1. Indication; 2. Explanation. 21. Distinguishing giving based on diligence, etc. 22. Distinguishing giving based on truly knowing. 23. Distinguishing giving based on vast and abundant wealth. 24. Distinguishing giving based on not harming others, in two parts: 1. Indication; 2. Explanation. 25. Distinguishing giving based on having no regret. 26. Distinguishing giving based on not being flattering or deceitful, in two parts: 1. Indication; 2. Explanation. 27. Distinguishing giving based on not giving everything away without forethought, in two parts: 1. Clarifying the correct meaning; 2. Establishing a metaphor. 28. Distinguishing giving based on the four qualities of giving at the right time, etc. 29. Distinguishing giving based on avoiding the four qualities of ridicule, etc., in two parts: 1. Indication; 2. Explanation. 30. Distinguishing giving based on giving in accordance with the recipient's wishes, in two parts: 1. Indication; 2. Explanation. Among the four cases of having wealth and not having wealth, the third case is clarifying the distinctions in the practice of material giving by a Bodhisattva (Bodhisattva, one who has generated Bodhicitta and aspires to Buddhahood) who possesses wisdom, in three parts: 1. General indication; 2. Inquiry; 3. Detailed answer, in two parts: 1. Distinguishing giving based on the two cases of a person who is happy and a person who is poor, in three parts: 1. Clarifying the method of giving applicable to both, in two points: 1. Clarifying the thought; 2. Clarifying the aspect of giving; 2. Clarifying the method of giving to the poor; 3. Clarifying the method of declining to give to the non-poor, in two parts: 1. Indication; 2. Explanation; 2. Distinguishing giving based on benefiting the miserly, in three parts: 1. Establishing the sentient beings (sentient beings, all beings with consciousness) to be transformed.
二明行化方便分三。一明安慰相。二明遺行施法。三明教隨喜法。三明行化勝利分二。一明後作業。二明方便分二。一立因。二顯果。
有財無財分四中第四明出家具慧人行財施差別分六 一依親教師等明施差別分三。一立所化人分二。一依慳貪。二依闕資財明化人。二明行化方便。三明化之勝利分三。一依生福。二依斷慳種子。二依滿愿明勝利 二依了知其心明施差別 三依矯誑商人明施差別分三。一明已了相。二明未了相。三總結 四依世間工巧業處明施差別 五依善巧言詞明施差別分二。一立因。二顯果 六依令彼與人往凈信家等明施差別分五。一明令他往相。二明自作助施。三明作助勝利。四明總結。五明意趣分二。一明未證清凈意樂方便善巧。二明已。證清凈意樂勝利。
第二廣解分六中第二依法施明施差別分七 一明不堪施與人分四。一明不施求過外道。二明不施貪求人。三明不施秘藏人。四明不施不求勝人 第二明堪施人分三。一依了義。二依見餘本。三依書寫明施相 第三明觀察可施不可施及有利無利法分二。一依慳垢等明應行法施分二 一觀自心。二觀過失。二依無慳垢等明不行法施分四。一明觀自心。二明觀他。三明觀德失。四明無罪相 第四明不施方便分五。一總問。二略答。三
【現代漢語翻譯】 現代漢語譯本 二、明行化方便分三：一、明安慰相；二、明遺行施法；三、明教隨喜法。三、明行化勝利分二：一、明後作業；二、明方便分二：一、立因；二、顯果。
有財無財分四中第四，明出家具慧人行財施差別分六：一、依親教師等明施差別分三：一、立所化人分二：一、依慳貪；二、依闕資財明化人。二、明行化方便。三、明化之勝利分三：一、依生福；二、依斷慳種子；二、依滿愿明勝利。二、依了知其心明施差別。三、依矯誑商人明施差別分三：一、明已了相；二、明未了相；三、總結。四、依世間工巧業處明施差別。五、依善巧言詞明施差別分二：一、立因；二、顯果。六、依令彼與人往凈信家等明施差別分五：一、明令他往相；二、明自作助施；三、明作助勝利；四、明總結；五、明意趣分二：一、明未證清凈意樂方便善巧；二、明已證清凈意樂勝利。
第二，廣解分六中第二，依法施明施差別分七：一、明不堪施與人分四：一、明不施求過外道；二、明不施貪求人；三、明不施秘法；四、明不施不求勝人。第二、明堪施人分三：一、依了義；二、依見餘本；三、依書寫明施相。第三、明觀察可施不可施及有利無利法分二：一、依慳垢等明應行法施分二：一、觀自心；二、觀過失。二、依無慳垢等明不行法施分四：一、明觀自心；二、明觀他；三、明觀德失；四、明無罪相。第四、明不施方便分五：一、總問；二、略答；三
【English Translation】 English version Second, explaining the skillful means of practice and transformation in three parts: First, explaining the aspect of comfort; second, explaining the method of bestowing practices; third, explaining the method of teaching rejoicing. Third, explaining the victory of practice and transformation in two parts: First, explaining subsequent actions; second, explaining skillful means in two parts: First, establishing the cause; second, revealing the result.
Among the four divisions of having wealth and not having wealth, the fourth explains the differences in the practice of material giving by those who have left home and possess wisdom, in six parts: First, explaining the differences in giving based on relying on spiritual teachers, etc., in three parts: First, establishing those to be transformed in two parts: First, transforming people based on stinginess; second, transforming people based on a lack of resources. Second, explaining the skillful means of practice and transformation. Third, explaining the victory of transformation in three parts: First, the victory of generating blessings; second, the victory of severing the seeds of stinginess; second, the victory of fulfilling wishes. Second, explaining the differences in giving based on understanding their minds. Third, explaining the differences in giving based on deceiving merchants in three parts: First, explaining the aspect of having understood; second, explaining the aspect of not having understood; third, summarizing. Fourth, explaining the differences in giving based on worldly craftsmanship. Fifth, explaining the differences in giving based on skillful speech in two parts: First, establishing the cause; second, revealing the result. Sixth, explaining the differences in giving based on causing them to go to pure faith families, etc., in five parts: First, explaining the aspect of causing others to go; second, explaining personally assisting in giving; third, explaining the victory of assisting in giving; fourth, summarizing; fifth, explaining the intention in two parts: First, explaining the skillful means of not yet realizing pure intention; second, explaining the victory of already realizing pure intention.
Second, in the second of the six sections of detailed explanation, explaining the differences in giving based on Dharma giving in seven parts: First, explaining those who are not suitable to give to in four parts: First, explaining not giving to externalists who seek faults; second, explaining not giving to greedy people; third, explaining not giving secret teachings; fourth, explaining not giving to those who do not seek superior people. Second, explaining those who are suitable to give to in three parts: First, based on definitive meaning; second, based on seeing other versions; third, based on writing, explaining the aspect of giving. Third, explaining observing what can be given and what cannot be given, and what is beneficial and what is not beneficial Dharma in two parts: First, explaining practicing Dharma giving based on stinginess and defilements, etc., in two parts: First, observing one's own mind; second, observing faults. Second, explaining not practicing Dharma giving based on no stinginess and defilements, etc., in four parts: First, explaining observing one's own mind; second, explaining observing others; third, explaining observing virtues and faults; fourth, explaining the aspect of no fault. Fourth, explaining the skillful means of not giving in five parts: First, a general question; second, a brief answer; third
徴問。四答作方便法。五立喻 第五明作方便勝利 第六明持凈施物法分四。一明作凈法。二明可施人法。三明不可施人法。四明斷疑法 第七明總結。
第二廣解分六中第三依無礙解明法施差別分四。一總標。二列名分四如論。三明施相。四總結。
第二廣解分六中第四依四無量勝意樂明行施差別分二 一明正義分四。一依慈無量明施差別。二依悲無量明施差別。三依喜無量明施差別。四依舍無量明施差別 二明總結。
第二廣解分六中第五依了施障及對治明行施差別分七。一總標。二略答。三列障名分四如論。四別釋分四 一明未串習障及彼對治分三。一立所治障。二立能治道分三。一思先過。二念現失。三明進修。三結 第二明施物鮮闕障及彼對治分三。一立所治障。二立能治道分二。一標。二釋分二。一念先過。二明進修。三結 第三明耽著上妙悅意財物障及彼對治分二。一立所治障。二立能治道分二。一立因。二顯果 第四明觀見當來具足財果障及彼對治分二。一立所治障。二立能治道分三。一明見過。二明修相。三明勝利 第五能治道 第六明略義分二。一明前三能治勝利。二明後一能治勝利 第七明總結。
第二廣解分六中第六依增上意樂勝解明施差別分四。一立因。二顯果
【現代漢語翻譯】 徴問（zhēng wèn）：提問。四答作方便法：用四個回答作為方便法門。五立喻：建立五個比喻。第六明作方便勝利：闡明運用方便法門的殊勝之處。第七明持凈施物法分四：闡明持有清凈佈施之物的方法，分為四部分。一明作凈法：闡明如何使之清凈的方法。二明可施人法：闡明可以佈施的對象。三明不可施人法：闡明不可以佈施的對象。四明斷疑法：闡明斷除疑惑的方法。第七明總結：總結。
第二廣解分六中第三依無礙解明法施差別分四：在第二大段廣泛解釋的六個部分中，第三部分是依靠無礙解（wú ài jiě，四種智慧之一，指通達一切法義，沒有障礙的智慧）來闡明法佈施的差別，分為四個部分。一總標：總的標示。二列名分四如論：按照論典，列出四種名稱。三明施相：闡明佈施的相狀。四總結：總結。
第二廣解分六中第四依四無量勝意樂明行施差別分二：在第二大段廣泛解釋的六個部分中，第四部分是依靠四無量心（sì wú liáng xīn，慈、悲、喜、舍四種廣大的心）的殊勝意樂來闡明行佈施的差別，分為兩部分。一明正義分四：闡明正面的意義，分為四個部分。一依慈無量明施差別：依靠慈無量心來闡明佈施的差別。二依悲無量明施差別：依靠悲無量心來闡明佈施的差別。三依喜無量明施差別：依靠喜無量心來闡明佈施的差別。四依舍無量明施差別：依靠舍無量心來闡明佈施的差別。二明總結：總結。
第二廣解分六中第五依了施障及對治明行施差別分七：在第二大段廣泛解釋的六個部分中，第五部分是依靠了解佈施的障礙以及對治方法來闡明行佈施的差別，分為七個部分。一總標：總的標示。二略答：簡略的回答。三列障名分四如論：按照論典，列出四種障礙的名稱。四別釋分四：分別解釋，分為四個部分。一明未串習障及彼對治分三：闡明未串習的障礙以及它的對治方法，分為三個部分。一立所治障：確立所要對治的障礙。二立能治道分三：確立能夠對治的方法，分為三個部分。一思先過：思考之前的過失。二念現失：憶念現在的缺失。三明進修：闡明進步修習的方法。三結：總結。第二明施物鮮闕障及彼對治分三：闡明佈施之物稀少缺乏的障礙以及它的對治方法，分為三個部分。一立所治障：確立所要對治的障礙。二立能治道分二：確立能夠對治的方法，分為兩個部分。一標：標示。二釋分二：解釋，分為兩個部分。一念先過：憶念之前的過失。二明進修：闡明進步修習的方法。三結：總結。第三明耽著上妙悅意財物障及彼對治分二：闡明貪戀執著上等美妙令人愉悅的財物的障礙以及它的對治方法，分為兩個部分。一立所治障：確立所要對治的障礙。二立能治道分二：確立能夠對治的方法，分為兩個部分。一立因：確立原因。二顯果：顯示結果。第四明觀見當來具足財果障及彼對治分二：闡明觀察到將來具備充足財富的果報的障礙以及它的對治方法，分為兩個部分。一立所治障：確立所要對治的障礙。二立能治道分三：確立能夠對治的方法，分為三個部分。一明見過：闡明過失。二明修相：闡明修習的相狀。三明勝利：闡明殊勝之處。第五能治道：能夠對治的方法。第六明略義分二：闡明簡略的意義，分為兩個部分。一明前三能治勝利：闡明前面三種能夠對治的殊勝之處。二明後一能治勝利：闡明後面一種能夠對治的殊勝之處。第七明總結：總結。
第二廣解分六中第六依增上意樂勝解明施差別分四：在第二大段廣泛解釋的六個部分中，第六部分是依靠增上意樂（zēng shàng yì lè，強烈的意願和歡喜心）的殊勝理解來闡明佈施的差別，分為四個部分。一立因：確立原因。二顯果：顯示結果。
【English Translation】 徴問 (zhēng wèn): Questioning. 四答作方便法 (sì dá zuò fāng biàn fǎ): Using four answers as expedient methods. 五立喻 (wǔ lì yù): Establishing five metaphors. 第六明作方便勝利 (dì liù míng zuò fāng biàn shèng lì): Explaining the advantages of using expedient methods. 第七明持凈施物法分四 (dì qī míng chí jìng shī wù fǎ fēn sì): Explaining the method of holding pure alms, divided into four parts. 一明作凈法 (yī míng zuò jìng fǎ): Explaining the method of purification. 二明可施人法 (èr míng kě shī rén fǎ): Explaining the objects to whom one can give alms. 三明不可施人法 (sān míng bù kě shī rén fǎ): Explaining the objects to whom one cannot give alms. 四明斷疑法 (sì míng duàn yí fǎ): Explaining the method of dispelling doubts. 第七明總結 (dì qī míng zǒng jié): Summarizing.
In the second extensive explanation, the third of the six parts, based on unobstructed understanding (wú ài jiě, one of the four kinds of wisdom, referring to the wisdom of understanding all Dharma meanings without obstruction), explains the differences in Dharma giving, divided into four parts. 一總標 (yī zǒng biāo): General indication. 二列名分四如論 (èr liè míng fēn sì rú lùn): Listing the four names according to the treatise. 三明施相 (sān míng shī xiàng): Explaining the characteristics of giving. 四總結 (sì zǒng jié): Summarizing.
In the second extensive explanation, the fourth of the six parts, based on the superior intention of the Four Immeasurables (sì wú liáng xīn, the four boundless minds of loving-kindness, compassion, joy, and equanimity), explains the differences in the practice of giving, divided into two parts. 一明正義分四 (yī míng zhèng yì fēn sì): Explaining the correct meaning, divided into four parts. 一依慈無量明施差別 (yī yī cí wú liáng míng shī chā bié): Explaining the differences in giving based on loving-kindness. 二依悲無量明施差別 (èr yī bēi wú liáng míng shī chā bié): Explaining the differences in giving based on compassion. 三依喜無量明施差別 (sān yī xǐ wú liáng míng shī chā bié): Explaining the differences in giving based on joy. 四依舍無量明施差別 (sì yī shě wú liáng míng shī chā bié): Explaining the differences in giving based on equanimity. 二明總結 (èr míng zǒng jié): Summarizing.
In the second extensive explanation, the fifth of the six parts, based on understanding the obstacles to giving and their antidotes, explains the differences in the practice of giving, divided into seven parts. 一總標 (yī zǒng biāo): General indication. 二略答 (èr lüè dá): Brief answer. 三列障名分四如論 (sān liè zhàng míng fēn sì rú lùn): Listing the names of the four obstacles according to the treatise. 四別釋分四 (sì bié shì fēn sì): Explaining separately, divided into four parts. 一明未串習障及彼對治分三 (yī míng wèi chuàn xí zhàng jí bǐ duì zhì fēn sān): Explaining the obstacle of lack of familiarity and its antidote, divided into three parts. 一立所治障 (yī lì suǒ zhì zhàng): Establishing the obstacle to be overcome. 二立能治道分三 (èr lì néng zhì dào fēn sān): Establishing the path to overcome it, divided into three parts. 一思先過 (yī sī xiān guò): Reflecting on past mistakes. 二念現失 (èr niàn xiàn shī): Remembering present shortcomings. 三明進修 (sān míng jìn xiū): Explaining the method of progressive cultivation. 三結 (sān jié): Summarizing. 第二明施物鮮闕障及彼對治分三 (dì èr míng shī wù xiǎn quē zhàng jí bǐ duì zhì fēn sān): Explaining the obstacle of scarcity of alms and its antidote, divided into three parts. 一立所治障 (yī lì suǒ zhì zhàng): Establishing the obstacle to be overcome. 二立能治道分二 (èr lì néng zhì dào fēn èr): Establishing the path to overcome it, divided into two parts. 一標 (yī biāo): Indicating. 二釋分二 (èr shì fēn èr): Explaining, divided into two parts. 一念先過 (yī niàn xiān guò): Remembering past mistakes. 二明進修 (èr míng jìn xiū): Explaining the method of progressive cultivation. 三結 (sān jié): Summarizing. 第三明耽著上妙悅意財物障及彼對治分二 (dì sān míng dān zhuó shàng miào yuè yì cái wù zhàng jí bǐ duì zhì fēn èr): Explaining the obstacle of attachment to superior, wonderful, and pleasing wealth and its antidote, divided into two parts. 一立所治障 (yī lì suǒ zhì zhàng): Establishing the obstacle to be overcome. 二立能治道分二 (èr lì néng zhì dào fēn èr): Establishing the path to overcome it, divided into two parts. 一立因 (yī lì yīn): Establishing the cause. 二顯果 (èr xiǎn guǒ): Revealing the result. 第四明觀見當來具足財果障及彼對治分二 (dì sì míng guān jiàn dāng lái jù zú cái guǒ zhàng jí bǐ duì zhì fēn èr): Explaining the obstacle of seeing the future result of abundant wealth and its antidote, divided into two parts. 一立所治障 (yī lì suǒ zhì zhàng): Establishing the obstacle to be overcome. 二立能治道分三 (èr lì néng zhì dào fēn sān): Establishing the path to overcome it, divided into three parts. 一明見過 (yī míng jiàn guò): Explaining the fault. 二明修相 (èr míng xiū xiàng): Explaining the characteristics of cultivation. 三明勝利 (sān míng shèng lì): Explaining the advantages. 第五能治道 (dì wǔ néng zhì dào): The path to overcome it. 第六明略義分二 (dì liù míng lüè yì fēn èr): Explaining the brief meaning, divided into two parts. 一明前三能治勝利 (yī míng qián sān néng zhì shèng lì): Explaining the advantages of the first three antidotes. 二明後一能治勝利 (èr míng hòu yī néng zhì shèng lì): Explaining the advantages of the last antidote. 第七明總結 (dì qī míng zǒng jié): Summarizing.
In the second extensive explanation, the sixth of the six parts, based on the superior intention (zēng shàng yì lè, strong intention and joy) and excellent understanding, explains the differences in giving, divided into four parts. 一立因 (yī lì yīn): Establishing the cause. 二顯果 (èr xiǎn guǒ): Revealing the result.
。三明勝利。四明總結。
一切施分四中第三略義分三。一總標。二列名分六如論。三總結。
一切施分四中第四明總結分二。一結已說之相。二明未說生起之詞。
第五廣解分九中第三明難行施分三。一總問。二略答。三別釋分三 一依財物鮮少自忍貧苦明難行施分二。一明正義。二結 二依情非情可愛之事明難行施分二。一明正義分五如論。二結 三依艱辛所得明難行施分二。一明正義。二結。
第五廣解分九中第四明一切門施分四。一總問。二略答。三別釋分四。一依自物明一切門施。二依勸他得財明一切門施。三依親屬等物明一切門施。四依施他明一切門施。第四總結。
第五廣解分九中第五明善士所行施分四。一總問。二略答。三別釋分五。一依信施明善士施。二依恭敬施明善士施。三依自手施明善士施。四依應時施明善士施。五依不損他明善士施。第四總結。
第五廣解分九中第六明一切種施分四。一總問。二略答。三列釋分十三。一依無依施明一切種施。二依廣大施明一切種施。三依歡喜施明一切種施。四依數數施明一切種施。五依器施明一切種施。六依非器施明一切種施。七依一切物施明一切種施。八依一切處施明一切種施。九依一切時施明一切種施。十依無
【現代漢語翻譯】 現代漢語譯本： 三明勝利。 四明總結。
一切施分四中第三略義分三。一總標。二列名分六如論。三總結。
一切施分四中第四明總結分二。一結已說之相。二明未說生起之詞。
第五廣解分九中第三明難行施分三。一總問。二略答。三別釋分三：一依財物鮮少自忍貧苦明難行施分二。一明正義。二結。二依情非情可愛之事明難行施分二。一明正義分五如論。二結。三依艱辛所得明難行施分二。一明正義。二結。
第五廣解分九中第四明一切門施分四。一總問。二略答。三別釋分四。一依自物明一切門施。二依勸他得財明一切門施。三依親屬等物明一切門施。四依施他明一切門施。第四總結。
第五廣解分九中第五明善士所行施分四。一總問。二略答。三別釋分五。一依信施明善士施。二依恭敬施明善士施。三依自手施明善士施。四依應時施明善士施。五依不損他明善士施。第四總結。
第五廣解分九中第六明一切種施分四。一總問。二略答。三列釋分十三。一依無依施明一切種施。二依廣大施明一切種施。三依歡喜施明一切種施。四依數數施明一切種施。五依器施明一切種施。六依非器施明一切種施。七依一切物施明一切種施。八依一切處施明一切種施。九依一切時施明一切種施。十依無
【English Translation】 English version: Threefold Clarity Victory. Fourfold Clarity Summary.
Among the four divisions of all giving, the third, the brief meaning, has three parts: 1. General introduction; 2. Listing the names in six parts, as in the treatise; 3. Conclusion.
Among the four divisions of all giving, the fourth, clarifying the summary, has two parts: 1. Concluding the aspects already discussed; 2. Clarifying the words that give rise to what has not yet been discussed.
The fifth, the extensive explanation, has nine parts. The third clarifies the difficult-to-perform giving, and has three parts: 1. General question; 2. Brief answer; 3. Separate explanation in three parts: 1. Relying on the scarcity of wealth and enduring poverty to clarify the difficult-to-perform giving, in two parts: 1. Clarifying the correct meaning; 2. Conclusion. 2. Relying on sentient and non-sentient lovable things to clarify the difficult-to-perform giving, in two parts: 1. Clarifying the correct meaning in five parts, as in the treatise; 2. Conclusion. 3. Relying on what is obtained with difficulty to clarify the difficult-to-perform giving, in two parts: 1. Clarifying the correct meaning; 2. Conclusion.
The fifth, the extensive explanation, has nine parts. The fourth clarifies all-door giving, and has four parts: 1. General question; 2. Brief answer; 3. Separate explanation in four parts: 1. Relying on one's own possessions to clarify all-door giving; 2. Relying on encouraging others to obtain wealth to clarify all-door giving; 3. Relying on relatives' possessions, etc., to clarify all-door giving; 4. Relying on giving to others to clarify all-door giving; 4. Conclusion.
The fifth, the extensive explanation, has nine parts. The fifth clarifies the giving practiced by virtuous people, and has four parts: 1. General question; 2. Brief answer; 3. Separate explanation in five parts: 1. Relying on giving with faith to clarify virtuous people's giving; 2. Relying on giving with respect to clarify virtuous people's giving; 3. Relying on giving with one's own hands to clarify virtuous people's giving; 4. Relying on giving at the appropriate time to clarify virtuous people's giving; 5. Relying on not harming others to clarify virtuous people's giving; 4. Conclusion.
The fifth, the extensive explanation, has nine parts. The sixth clarifies all kinds of giving, and has four parts: 1. General question; 2. Brief answer; 3. Listing and explaining in thirteen parts: 1. Relying on giving to the unprotected to clarify all kinds of giving; 2. Relying on extensive giving to clarify all kinds of giving; 3. Relying on giving with joy to clarify all kinds of giving; 4. Relying on giving repeatedly to clarify all kinds of giving; 5. Relying on giving with a vessel to clarify all kinds of giving; 6. Relying on giving without a vessel to clarify all kinds of giving; 7. Relying on giving all things to clarify all kinds of giving; 8. Relying on giving in all places to clarify all kinds of giving; 9. Relying on giving at all times to clarify all kinds of giving; 10. Relying on no
罪施明一切種施。十一依有情物施明一切種施。十二依方土施明一切種施。十三依財谷施明一切種施。第四明總結。
第五廣解分九中第七明遂求施分四。一總問。二略答。三別釋分六。一依除俱生苦立飲食遂求施。二依除往來苦立之車乘遂求施。三依除愧處露現苦立衣服遂求施。四依除求資具苦立之嚴具資生什物塗飾香等三遂求施。五依除寒熱苦立之舍宅遂求施。六依除言說斷苦立之光明遂求施。第四總結。
第五廣解分九中第八明此世他世樂施分六。一總問。二略答。三列名分三如論。四別釋分三 一明財施三相分三。一總標。二列名分三如論。三別釋分二。一立所治分二如論。二立能治分二。一明調伏慳吝垢分二。一標。二釋。二明調伏積藏垢分二。一標。二釋 第二明無畏施三相分二。一標。二釋分三。一明非人畏。二明人畏。三水火等畏 第三明法施三相分二。一標。二釋分三。一明無倒法施。二明稱理法施。三勸學法施 第五明總結 第六明二世安樂義分二。一明此世樂義。二明他世樂義。
第五廣解分九中第九明清凈施分五。一總問。二略答。三列名分十如論。四別釋分十 一明不留滯施分二。一問。二答分二。一明正義。二立喻 第二明不執取施分二。一問。二答分三。一依空見
【現代漢語翻譯】 現代漢語譯本 罪施能闡明一切種類的佈施。十一，依據有情眾生的需求進行佈施，能闡明一切種類的佈施。十二，依據不同地區和環境進行佈施，能闡明一切種類的佈施。十三，依據財物和穀物進行佈施，能闡明一切種類的佈施。第四部分是總結。
第五部分是廣泛解釋，分為九個部分，其中第七部分闡明隨求施，分為四個部分。第一是總的提問。第二是簡略的回答。第三是分別解釋，分為六個部分。第一，依據去除與生俱來的痛苦，建立飲食隨求施。第二，依據去除往來旅途的痛苦，建立車乘隨求施。第三，依據去除羞愧和暴露身體的痛苦，建立衣服隨求施。第四，依據去除尋求生活必需品的痛苦，建立裝飾品、生活用品、塗飾品和香等三種隨求施。第五，依據去除寒冷和炎熱的痛苦，建立舍宅隨求施。第六，依據去除言語交流中斷的痛苦，建立光明隨求施。第四部分是總結。
第五部分是廣泛解釋，分為九個部分，其中第八部分闡明此世和來世的安樂佈施，分為六個部分。第一是總的提問。第二是簡略的回答。第三是列出名稱，分為三個部分，如論中所述。第四是分別解釋，分為三個部分。第一，闡明財施的三種相，分為三個部分。第一是總的標示。第二是列出名稱，分為三個部分，如論中所述。第三是分別解釋，分為兩個部分。第一，建立所要對治的，分為兩個部分，如論中所述。第二，建立能對治的，分為兩個部分。第一，闡明調伏慳吝的垢染，分為兩個部分。第一是標示。第二是解釋。第二，闡明調伏積藏的垢染，分為兩個部分。第一是標示。第二是解釋。第二，闡明無畏施的三種相，分為兩個部分。第一是標示。第二是解釋，分為三個部分。第一，闡明非人的畏懼。第二，闡明人的畏懼。第三，闡明水火等的畏懼。第三，闡明法施的三種相，分為兩個部分。第一是標示。第二是解釋，分為三個部分。第一，闡明無顛倒的法施。第二，闡明符合道理的法施。第三，勸人學習的法施。第五部分是總結。第六部分是闡明二世安樂的意義，分為兩個部分。第一，闡明此世安樂的意義。第二，闡明他世安樂的意義。
第五部分是廣泛解釋，分為九個部分，其中第九部分闡明清凈施，分為五個部分。第一是總的提問。第二是簡略的回答。第三是列出名稱，分為十個部分，如論中所述。第四是分別解釋，分為十個部分。第一，闡明不留滯的佈施，分為兩個部分。第一是提問。第二是回答，分為兩個部分。第一，闡明正義。第二，建立比喻。第二，闡明不執取的佈施，分為兩個部分。第一是提問。第二是回答，分為三個部分。第一，依據空見（śūnyatā-dṛṣṭi）。
【English Translation】 English version Sinful giving illuminates all kinds of giving. Eleven, giving based on the needs of sentient beings illuminates all kinds of giving. Twelve, giving based on different regions and environments illuminates all kinds of giving. Thirteen, giving based on wealth and grains illuminates all kinds of giving. The fourth part is a summary.
The fifth part is a broad explanation, divided into nine parts, of which the seventh part explains giving according to request, divided into four parts. First is the general question. Second is the brief answer. Third is the separate explanation, divided into six parts. First, based on removing the suffering of being born, establish giving food and drink according to request. Second, based on removing the suffering of travel, establish giving vehicles according to request. Third, based on removing the suffering of shame and exposure of the body, establish giving clothes according to request. Fourth, based on removing the suffering of seeking necessities, establish three kinds of giving according to request: ornaments, daily necessities, cosmetics, and incense. Fifth, based on removing the suffering of cold and heat, establish giving dwellings according to request. Sixth, based on removing the suffering of interrupted speech, establish giving light according to request. The fourth part is a summary.
The fifth part is a broad explanation, divided into nine parts, of which the eighth part explains giving for happiness in this life and the next, divided into six parts. First is the general question. Second is the brief answer. Third is listing the names, divided into three parts, as described in the treatise. Fourth is the separate explanation, divided into three parts. First, explaining the three aspects of wealth giving, divided into three parts. First is the general indication. Second is listing the names, divided into three parts, as described in the treatise. Third is the separate explanation, divided into two parts. First, establishing what is to be treated, divided into two parts, as described in the treatise. Second, establishing what can treat, divided into two parts. First, explaining the taming of the defilement of stinginess, divided into two parts. First is the indication. Second is the explanation. Second, explaining the taming of the defilement of hoarding, divided into two parts. First is the indication. Second is the explanation. Second, explaining the three aspects of fearlessness giving, divided into two parts. First is the indication. Second is the explanation, divided into three parts. First, explaining the fear of non-humans. Second, explaining the fear of humans. Third, explaining the fear of water, fire, etc. Third, explaining the three aspects of Dharma giving, divided into two parts. First is the indication. Second is the explanation, divided into three parts. First, explaining the giving of undistorted Dharma. Second, explaining the giving of Dharma that accords with reason. Third, encouraging the study of Dharma. The fifth part is a summary. The sixth part is explaining the meaning of happiness in two lives, divided into two parts. First, explaining the meaning of happiness in this life. Second, explaining the meaning of happiness in the next life.
The fifth part is a broad explanation, divided into nine parts, of which the ninth part explains pure giving, divided into five parts. First is the general question. Second is the brief answer. Third is listing the names, divided into ten parts, as described in the treatise. Fourth is the separate explanation, divided into ten parts. First, explaining non-lingering giving, divided into two parts. First is the question. Second is the answer, divided into two parts. First, explaining the correct meaning. Second, establishing a metaphor. Second, explaining non-grasping giving, divided into two parts. First is the question. Second is the answer, divided into three parts. First, based on the view of emptiness (śūnyatā-dṛṣṭi).
。二依害法。三依凈滿明執取相 第三明不積聚施分五。一問。二答。三徴。四答所以分四。一依違正理明所以。二依不生多福門明所以分二。一問。二答。三依平等義明所以。四依見有罪明所以分三。一明正義。二徴。三答所以。五總結 第四明不高舉施分二。一問。二答分三如論 第五明無所依施分三。一問。二略答。三廣解 第六明不退弱施分二。一問。二答分四如論 第七明不下劣施分二。一問。二答 第八明不向背施分二。一問。二答 第九明不望報恩施分二。一問。二答分二。一略釋。二廣解分四如論 第十明不希異熟施分二。一問。二答分二。一標。二釋 第五明總結。
施品分六中第六明施品總結分二。一立因。二顯果。
初持瑜伽處分十八中第十明戒品分七。一總問。二以頌略答分二。一明正義。二總結。三長行略釋分二。一標。二列名分九如論。四廣解。五明勝利。六明業因。七總結 第四廣解分九。
一明自性戒分九。一總問。二略答。三徴問。四列名分四如論。五別釋自性分四 一明從他正受自性義分二。一立因。二顯果 二明善凈意樂自性義分二。一立因。二顯果 三四合明犯已還凈及深敬專念無有違犯自性義分二。一標。二釋分三。一明生起慚愧。二明防護所受。三
【現代漢語翻譯】 現代漢語譯本：二、依據損害之法。三、依據不清凈圓滿的明執取之相。
第三，闡明不積聚的佈施，分為五部分：一、提問。二、回答。三、追問。四、回答原因，又分為四部分：一、依據違背正理闡明原因。二、依據不產生多福之門闡明原因，又分為兩部分：一、提問。二、回答。三、依據平等之義闡明原因。四、依據見到有罪闡明原因，又分為三部分：一、闡明正義。二、追問。三、回答原因。五、總結。
第四，闡明不高舉的佈施，分為兩部分：一、提問。二、回答，又分為三部分，如論中所述。
第五，闡明無所依的佈施，分為三部分：一、提問。二、簡略回答。三、詳細解釋。
第六，闡明不退弱的佈施，分為兩部分：一、提問。二、回答，又分為四部分，如論中所述。
第七，闡明不下劣的佈施，分為兩部分：一、提問。二、回答。
第八，闡明不向背的佈施，分為兩部分：一、提問。二、回答。
第九，闡明不期望報恩的佈施，分為兩部分：一、提問。二、回答，又分為兩部分：一、簡略解釋。二、詳細解釋，又分為四部分，如論中所述。
第十，闡明不希望獲得殊勝果報的佈施，分為兩部分：一、提問。二、回答，又分為兩部分：一、標示。二、解釋。
第五，闡明總結。
施品分為六部分，其中第六部分闡明施品的總結，分為兩部分：一、建立因。二、顯示果。
《瑜伽師地論·持瑜伽處》分為十八部分，其中第十部分闡明戒品，分為七部分：一、總提問。二、用偈頌簡略回答，又分為兩部分：一、闡明正義。二、總結。三、用長行文簡略解釋，又分為兩部分：一、標示。二、列舉名稱，分為九種，如論中所述。四、詳細解釋。五、闡明勝利。六、闡明業因。七、總結。
第四，詳細解釋，分為九部分。
一、闡明自性戒，分為九部分：一、總提問。二、簡略回答。三、追問。四、列舉名稱，分為四種，如論中所述。五、分別解釋自性，分為四部分：一、闡明從他正確領受的自性之義，分為兩部分：一、建立因。二、顯示果。二、闡明善凈意樂的自性之義，分為兩部分：一、建立因。二、顯示果。三、四者合起來闡明，犯戒后還能清凈，以及深切恭敬、專心憶念，沒有違犯的自性之義，分為兩部分：一、標示。二、解釋，又分為三部分：一、闡明生起慚愧。二、闡明防護所受持的戒律。三
【English Translation】 English version: Two, based on the Dharma of harm. Three, based on the impure and incomplete appearance of clinging.
Third, explaining non-accumulating giving, divided into five parts: One, asking. Two, answering. Three, questioning further. Four, answering the reason, further divided into four parts: One, explaining the reason based on contradicting right reason. Two, explaining the reason based on not generating the gate of much merit, further divided into two parts: One, asking. Two, answering. Three, explaining the reason based on the meaning of equality. Four, explaining the reason based on seeing faults, further divided into three parts: One, explaining the right meaning. Two, questioning further. Three, answering the reason. Five, summarizing.
Fourth, explaining non-exalting giving, divided into two parts: One, asking. Two, answering, further divided into three parts, as described in the treatise.
Fifth, explaining giving without reliance, divided into three parts: One, asking. Two, briefly answering. Three, explaining in detail.
Sixth, explaining non-regressing giving, divided into two parts: One, asking. Two, answering, further divided into four parts, as described in the treatise.
Seventh, explaining non-inferior giving, divided into two parts: One, asking. Two, answering.
Eighth, explaining non-averse giving, divided into two parts: One, asking. Two, answering.
Ninth, explaining giving without expecting repayment of kindness, divided into two parts: One, asking. Two, answering, further divided into two parts: One, briefly explaining. Two, explaining in detail, further divided into four parts, as described in the treatise.
Tenth, explaining giving without hoping for extraordinary results, divided into two parts: One, asking. Two, answering, further divided into two parts: One, indicating. Two, explaining.
Fifth, explaining the summary.
The chapter on Giving is divided into six parts, of which the sixth part explains the summary of Giving, divided into two parts: One, establishing the cause. Two, revealing the result.
The Yogācārabhūmi-śāstra, Dhāraṇī-yoga-sthāna is divided into eighteen parts, of which the tenth part explains the chapter on Precepts, divided into seven parts: One, general question. Two, briefly answering with verses, further divided into two parts: One, explaining the right meaning. Two, summarizing. Three, briefly explaining with prose, further divided into two parts: One, indicating. Two, listing the names, divided into nine types, as described in the treatise. Four, explaining in detail. Five, explaining the benefits. Six, explaining the karmic cause. Seven, summarizing.
Fourth, explaining in detail, divided into nine parts.
One, explaining the precepts of self-nature, divided into nine parts: One, general question. Two, briefly answering. Three, questioning further. Four, listing the names, divided into four types, as described in the treatise. Five, separately explaining the self-nature, divided into four parts: One, explaining the meaning of self-nature of correctly receiving from others, divided into two parts: One, establishing the cause. Two, revealing the result. Two, explaining the meaning of self-nature of wholesome and pure intention, divided into two parts: One, establishing the cause. Two, revealing the result. Three, combining the four to explain, the meaning of self-nature of being able to purify after transgressing, and of deep respect, focused mindfulness, and no violation, divided into two parts: One, indicating. Two, explaining, further divided into three parts: One, explaining the arising of shame and remorse. Two, explaining the protection of the precepts received. Three
明離諸惡作 第六四法次第分二。一立因。二顯果 第七明四法自性功德分二。一明不犯功德。二明還凈功德 第八明四法勝利分四。一明妙善勝利分二。一標。二釋。二明無量勝利分二。一標。二釋。三明饒益一切有情勝利分二。一標。二釋。四明能獲大果勝利分二。一標。二釋 第九明總結。
第四廣解分九中第二明一切戒分四。一總問。二略答分三。一標。二列釋。三結。三廣解。四總結略廣二義 第三廣解分十七。一明三戒體相。二明善護善修善行三戒義。三明受三戒法。四明受戒勝利。五明受戒已供養法。六明大小二乘二戒差別功德。七明護戒要義。八明受戒師德。九明聽戒之人。十明睹受戒人。十一明廣學處相。十二明恭敬學處。十三明懺悔法。十四明無師得受戒義。十五明通懺義。十六明犯輕重義。十七明持戒勝利。
初明三戒體相分三。一總標。二列名。三別釋分三 一明律儀戒相分五。一總標。二略釋。三列名分七如論。四明品類差別。五總結 第二明攝善法戒相分五。一總標。二略釋。三徴問。四廣答。五總結。廣答分十四。一依三慧勤修止觀明攝善法戒分二。一立因。二顯果。二依尊長修恭敬業明攝善法戒。三依供給疾病人明攝善法戒。四依妙說明攝善法戒。五依有德人讚美明攝
【現代漢語翻譯】 現代漢語譯本： 第六，遠離諸惡行：第四法次第分二部分。第一，確立原因。第二，彰顯結果。第七，闡明四法的自性功德分二部分。第一，闡明不犯戒的功德。第二，闡明恢復清凈的功德。第八，闡明四法的殊勝利益分四部分。第一，闡明妙善的殊勝利益分二部分。第一，標示。第二，解釋。第二，闡明無量的殊勝利益分二部分。第一，標示。第二，解釋。第三，闡明饒益一切有情的殊勝利益分二部分。第一，標示。第二，解釋。第四，闡明能夠獲得大果的殊勝利益分二部分。第一，標示。第二，解釋。第九，總結。
第四，廣泛解釋分九部分，其中第二部分闡明一切戒律分四部分。第一，總的提問。第二，簡略回答分三部分。第一，標示。第二，列舉解釋。第三，總結。第三，廣泛解釋。第四，總結簡略和廣泛兩種含義。第三，廣泛解釋分十七部分。第一，闡明三種戒律的體相。第二，闡明善於守護、善於修習、善於奉行的三種戒律的含義。第三，闡明受持三種戒律的方法。第四，闡明受持戒律的殊勝利益。第五，闡明受戒后供養的方法。第六，闡明大小乘兩種戒律的差別功德。第七，闡明守護戒律的要義。第八，闡明受戒的師父的德行。第九，闡明聽戒的人。第十，闡明看到受戒的人。第十一，闡明廣泛學習戒律的內容。第十二，闡明恭敬戒律。第十三，闡明懺悔的方法。第十四，闡明沒有師父也能受戒的含義。第十五，闡明共同懺悔的含義。第十六，闡明犯戒的輕重。第十七，闡明持戒的殊勝利益。
首先，闡明三種戒律的體相分三部分。第一，總的標示。第二，列舉名稱。第三，分別解釋分三部分。第一，闡明律儀戒的相狀分五部分。第一，總的標示。第二，簡略解釋。第三，列舉名稱分七種，如論中所說。第四，闡明品類的差別。第五，總結。第二，闡明攝善法戒的相狀分五部分。第一，總的標示。第二，簡略解釋。第三，提問。第四，廣泛回答。第五，總結。廣泛回答分十四部分。第一，依靠三種智慧勤奮修習止觀，闡明攝善法戒分二部分。第一，確立原因。第二，彰顯結果。第二，依靠尊敬長輩修習恭敬的行為，闡明攝善法戒。第三，依靠供給生病的人，闡明攝善法戒。第四，依靠巧妙的言說，闡明攝善法戒。第五，依靠對有德行的人讚美，闡明攝善法戒。
【English Translation】 English version: Sixth, Abandoning All Evil Deeds: The Fourth Dharma Sequence is divided into two parts. First, establishing the cause. Second, revealing the result. Seventh, Explaining the Nature and Merits of the Four Dharmas is divided into two parts. First, explaining the merits of not violating precepts. Second, explaining the merits of restoring purity. Eighth, Explaining the Excellent Benefits of the Four Dharmas is divided into four parts. First, explaining the excellent benefits of wonderful goodness is divided into two parts. First, indication. Second, explanation. Second, explaining the immeasurable excellent benefits is divided into two parts. First, indication. Second, explanation. Third, explaining the excellent benefits of benefiting all sentient beings is divided into two parts. First, indication. Second, explanation. Fourth, explaining the excellent benefits of being able to obtain great results is divided into two parts. First, indication. Second, explanation. Ninth, conclusion.
Fourth, Extensive Explanation is divided into nine parts, of which the second part explains all precepts in four parts. First, a general question. Second, a brief answer is divided into three parts. First, indication. Second, listing and explanation. Third, conclusion. Third, extensive explanation. Fourth, summarizing the two meanings of brief and extensive. Third, Extensive Explanation is divided into seventeen parts. First, explaining the substance and characteristics of the three precepts. Second, explaining the meaning of the three precepts of good protection, good practice, and good conduct. Third, explaining the method of receiving the three precepts. Fourth, explaining the excellent benefits of receiving precepts. Fifth, explaining the method of making offerings after receiving precepts. Sixth, explaining the different merits of the two precepts of the Great and Small Vehicles. Seventh, explaining the essentials of protecting precepts. Eighth, explaining the virtue of the precept-receiving master. Ninth, explaining the person who listens to the precepts. Tenth, explaining the person who sees the precept-receiving. Eleventh, explaining the aspects of extensive learning. Twelfth, explaining reverence for the precepts. Thirteenth, explaining the method of repentance. Fourteenth, explaining the meaning of receiving precepts without a teacher. Fifteenth, explaining the meaning of common repentance. Sixteenth, explaining the severity of offenses. Seventeenth, explaining the excellent benefits of upholding precepts.
First, explaining the substance and characteristics of the three precepts is divided into three parts. First, a general indication. Second, listing the names. Third, separate explanations are divided into three parts. First, explaining the characteristics of the Pratimoksha ('律儀戒') precepts is divided into five parts. First, a general indication. Second, a brief explanation. Third, listing the names is divided into seven, as stated in the treatise. Fourth, explaining the differences in categories. Fifth, conclusion. Second, explaining the characteristics of the Samgrahavastu ('攝善法戒') precepts is divided into five parts. First, a general indication. Second, a brief explanation. Third, inquiry. Fourth, extensive answer. Fifth, conclusion. The extensive answer is divided into fourteen parts. First, relying on the three wisdoms to diligently cultivate Samatha-Vipassana ('止觀'), explaining the Samgrahavastu precepts is divided into two parts. First, establishing the cause. Second, revealing the result. Second, relying on respecting elders to cultivate respectful behavior, explaining the Samgrahavastu precepts. Third, relying on providing for the sick, explaining the Samgrahavastu precepts. Fourth, relying on skillful speech, explaining the Samgrahavastu precepts. Fifth, relying on praising virtuous people, explaining the Samgrahavastu precepts.
善法戒。六依隨喜明攝善法戒。七依安忍明攝善法戒。八依迴向善根明攝善法戒。九依供養三寶明攝善法戒。十依學處正念等明攝善法戒。十一依密護根門等明攝善法戒。十二依常修悎寤明攝善法戒。十三依親近善士等明攝善法戒。十四依深見過等明攝善法戒分三。一明見過。二明護持。三明還凈。五明總結 第三明饒益有情戒分四。一總問。二略答。三徴問。四廣答分十一。一依無作助伴等苦明饒益有情戒分二。一依出世善法明饒益相。二依病明饒益相。二依迷諸法總相別相明饒益有情戒分二。一立因。二顯果。三依報恩明饒益有情戒分二。一立因。二顯果。四依怖畏明饒益有情戒分二。一明所救相分三如論。二明能救相。五依無財寶及親屬苦明饒益有情戒分二。一明所救相分二如論。二明能救相。六依無資生眾具苦明饒益有情戒分二。一明所施處。二明能施相。七依與依止明饒益有情戒。八依同法人明饒益有情戒分五如論。九依正入道人明饒益有情戒。十依入邪道人明饒益有情戒分三。一立犯人。二明能救人德。三明出過法分三如論。十一依有怨有情明饒益有情戒分二。一明示現相。二明勝利。
第三廣解分十七中第二明善護善修善行三戒義分三。一總問分三。一問善護律儀戒義。二問善修攝善法戒義。三
【現代漢語翻譯】 現代漢語譯本： 善法戒。依六種隨喜之心，以明晰的智慧攝持善法戒。依七種安忍之心，以明晰的智慧攝持善法戒。依八種迴向善根之心，以明晰的智慧攝持善法戒。依九種供養三寶之心，以明晰的智慧攝持善法戒。依十種于學處正念等之心，以明晰的智慧攝持善法戒。依十一種嚴密守護根門等之心，以明晰的智慧攝持善法戒。依十二種常修不睡眠等之心，以明晰的智慧攝持善法戒。依十三種親近善知識等之心，以明晰的智慧攝持善法戒。依十四種深刻見解等之心，明攝持善法戒分為三部分：一、闡明見解；二、闡明護持；三、闡明還凈；五、闡明總結。 第三，闡明饒益有情戒分為四部分：一、總的提問；二、簡略的回答；三、詳細的提問；四、廣泛的回答，又分為十一部分：一、依靠無作助伴等的痛苦，闡明饒益有情戒，分為兩部分：一、依靠出世間的善法，闡明饒益的相狀；二、依靠疾病，闡明饒益的相狀。二、依靠對諸法總相別相的迷惑，闡明饒益有情戒，分為兩部分：一、建立原因；二、顯示結果。三、依靠報恩，闡明饒益有情戒，分為兩部分：一、建立原因；二、顯示結果。四、依靠怖畏，闡明饒益有情戒，分為兩部分：一、闡明所救助的相狀，分為三部分，如論中所述；二、闡明能救助的相狀。五、依靠無財寶及親屬的痛苦，闡明饒益有情戒，分為兩部分：一、闡明所救助的相狀，分為兩部分，如論中所述；二、闡明能救助的相狀。六、依靠缺乏生活必需品的痛苦，闡明饒益有情戒，分為兩部分：一、闡明施予的對象；二、闡明能施予的相狀。七、依靠給予依靠，闡明饒益有情戒。八、依靠同修佛法的人，闡明饒益有情戒，分為五部分，如論中所述。九、依靠正在進入正道的人，闡明饒益有情戒。十、依靠進入邪道的人，闡明饒益有情戒，分為三部分：一、確立犯戒的人；二、闡明能救助的人的功德；三、闡明脫離過失的方法，分為三部分，如論中所述。十一、依靠懷有怨恨的有情，闡明饒益有情戒，分為兩部分：一、闡明示現的相狀；二、闡明勝利。 第三，廣泛解釋分為十七部分，其中第二部分闡明善護律儀戒、善修攝善法戒、善行饒益有情戒這三種戒律的意義，分為三部分：一、總的提問，分為三部分：一、提問善護律儀戒的意義；二、提問善修攝善法戒的意義；三
【English Translation】 English version: 'Good Dharma Precepts. Relying on the six kinds of rejoicing minds, using clear wisdom to uphold the Good Dharma Precepts. Relying on the seven kinds of forbearance minds, using clear wisdom to uphold the Good Dharma Precepts. Relying on the eight kinds of dedicating merit minds, using clear wisdom to uphold the Good Dharma Precepts. Relying on the nine kinds of offering to the Three Jewels (Buddha, Dharma, Sangha) minds, using clear wisdom to uphold the Good Dharma Precepts. Relying on the ten kinds of mindfulness of the precepts, using clear wisdom to uphold the Good Dharma Precepts. Relying on the eleven kinds of strictly guarding the sense faculties, using clear wisdom to uphold the Good Dharma Precepts. Relying on the twelve kinds of constantly practicing wakefulness, using clear wisdom to uphold the Good Dharma Precepts. Relying on the thirteen kinds of associating with virtuous friends, using clear wisdom to uphold the Good Dharma Precepts. Relying on the fourteen kinds of profound views, clarifying the upholding of Good Dharma Precepts is divided into three parts: 1. Explaining the views; 2. Explaining the upholding; 3. Explaining the purification; 5. Explaining the conclusion.' 'Third, clarifying the Precepts of Benefiting Sentient Beings is divided into four parts: 1. General question; 2. Brief answer; 3. Detailed question; 4. Extensive answer, further divided into eleven parts: 1. Relying on the suffering of having no companion, etc., clarifying the Precepts of Benefiting Sentient Beings, divided into two parts: 1. Relying on the supramundane good Dharma, clarifying the aspect of benefiting; 2. Relying on illness, clarifying the aspect of benefiting. 2. Relying on confusion about the general and specific characteristics of all dharmas, clarifying the Precepts of Benefiting Sentient Beings, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 3. Relying on repaying kindness, clarifying the Precepts of Benefiting Sentient Beings, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 4. Relying on fear, clarifying the Precepts of Benefiting Sentient Beings, divided into two parts: 1. Clarifying the aspect of those to be saved, divided into three parts as described in the treatise; 2. Clarifying the aspect of those who can save. 5. Relying on the suffering of having no wealth or relatives, clarifying the Precepts of Benefiting Sentient Beings, divided into two parts: 1. Clarifying the aspect of those to be saved, divided into two parts as described in the treatise; 2. Clarifying the aspect of those who can save. 6. Relying on the suffering of lacking the necessities of life, clarifying the Precepts of Benefiting Sentient Beings, divided into two parts: 1. Clarifying the object of giving; 2. Clarifying the aspect of being able to give. 7. Relying on giving reliance, clarifying the Precepts of Benefiting Sentient Beings. 8. Relying on fellow practitioners of the Dharma, clarifying the Precepts of Benefiting Sentient Beings, divided into five parts as described in the treatise. 9. Relying on those who are entering the right path, clarifying the Precepts of Benefiting Sentient Beings. 10. Relying on those who have entered the wrong path, clarifying the Precepts of Benefiting Sentient Beings, divided into three parts: 1. Establishing the person who has violated the precepts; 2. Clarifying the merits of the person who can save; 3. Clarifying the method of escaping from faults, divided into three parts as described in the treatise. 11. Relying on sentient beings who harbor resentment, clarifying the Precepts of Benefiting Sentient Beings, divided into two parts: 1. Clarifying the aspect of manifestation; 2. Clarifying the victory.' 'Third, the extensive explanation is divided into seventeen parts, among which the second part clarifies the meaning of the three precepts: well-guarding the precepts of discipline, well-cultivating the precepts of gathering good dharmas, and well-practicing the precepts of benefiting sentient beings, divided into three parts: 1. General question, divided into three parts: 1. Questioning the meaning of well-guarding the precepts of discipline; 2. Questioning the meaning of well-cultivating the precepts of gathering good dharmas; 3'
問善行饒益有情戒義。二廣答。三明勝利 第二廣答分三。
一答善護律儀戒義分二。一明正義。二總結 正義分十 一依不顧戀過去諸欲明善護律儀戒分三。一明正義。二立喻。三法合 二依不希求未來諸欲明善護律儀戒分三。一明正義。二立喻。三法合 三依不耽著現在諸欲明善護律儀戒分三。一明正義。二立喻。三法合 四依樂遠離不生喜足明善護律儀戒分四。一立修處。二明不生喜相。三明修相。四顯果 五依能掃滌不正言論諸惡尋思明善護律儀戒分二。一明所治。二明能治分二。一立因。二顯果分三。一依無作。二依不喜樂。三依違逆顯果 六依於己不自輕蔑明善護律儀戒分二。一明怖處。二明不自輕相 七依性多柔和明善護律儀戒分三。一明觀自過。二明柔和相。三明饒益相分二。一立因。二顯果 八依性多堪忍明善護律儀戒分二。一明遭苦相。二明堪忍相 九依性多不放逸明善護律儀戒分三。一總標。二列名分五如論。三別釋分五。一明前際俱行不放逸行。二明後際俱行不放逸行。三明中際俱行不放逸行。四明先時所作不放逸行分三。一標。二釋。三結。五明俱時隨行不放逸行分三。一立因。二顯果。三結 十依具足軌則凈命明善護律儀戒分二。一立因。二顯果分八如論 第二明總結分二。一標
【現代漢語翻譯】 現代漢語譯本：問：什麼是善行饒益有情戒的意義？ 答：分為二個方面廣泛解答。 三、闡明勝利（的意義） 第二部分，廣泛解答，分為三個方面。
一、解答善護律儀戒的意義，分為二個方面。一、闡明正義。二、總結 正義分為十個方面： 一、依據不顧戀過去諸欲，闡明善護律儀戒，分為三個方面。一、闡明正義。二、設立比喻。三、佛法結合 二、依據不希求未來諸欲，闡明善護律儀戒，分為三個方面。一、闡明正義。二、設立比喻。三、佛法結合 三、依據不耽著現在諸欲，闡明善護律儀戒，分為三個方面。一、闡明正義。二、設立比喻。三、佛法結合 四、依據樂於遠離，不生喜足，闡明善護律儀戒，分為四個方面。一、設立修行之處。二、闡明不生喜相。三、闡明修行之相。四、彰顯結果 五、依據能夠掃除不正言論和各種惡劣的思慮，闡明善護律儀戒，分為二個方面。一、闡明所要對治的。二、闡明能夠對治的，分為二個方面。一、設立原因。二、彰顯結果，分為三個方面。一、依據無作。二、依據不喜樂。三、依據違逆彰顯結果 六、依據對於自己不輕視自己，闡明善護律儀戒，分為二個方面。一、闡明恐怖之處。二、闡明不輕視自己的相狀 七、依據天性多柔和，闡明善護律儀戒，分為三個方面。一、闡明觀察自己的過失。二、闡明柔和之相。三、闡明饒益之相，分為二個方面。一、設立原因。二、彰顯結果 八、依據天性多堪忍，闡明善護律儀戒，分為二個方面。一、闡明遭遇痛苦之相。二、闡明堪忍之相 九、依據天性多不放逸，闡明善護律儀戒，分為三個方面。一、總的標示。二、列出名稱，分為五個方面，如論中所述。三、分別解釋，分為五個方面。一、闡明前際俱行不放逸行。二、闡明后際俱行不放逸行。三、闡明中際俱行不放逸行。四、闡明先前所作的不放逸行，分為三個方面。一、標示。二、解釋。三、總結。五、闡明俱時隨行不放逸行，分為三個方面。一、設立原因。二、彰顯結果。三、總結 十、依據具足軌則和清凈的生命，闡明善護律儀戒，分為二個方面。一、設立原因。二、彰顯結果，分為八個方面，如論中所述 第二部分，闡明總結，分為二個方面。一、標示
【English Translation】 English version: Question: What is the meaning of the precept of virtuous conduct that benefits sentient beings? Answer: A broad answer in two parts. Three, clarifying the victory (of meaning) The second part, a broad answer, is divided into three sections.
One, answering the meaning of the precept of guarding the precepts well, divided into two sections. One, clarifying the correct meaning. Two, summarizing The correct meaning is divided into ten sections: One, based on not being attached to past desires, clarifying the precept of guarding the precepts well, divided into three sections. One, clarifying the correct meaning. Two, establishing a metaphor. Three, Dharma combination Two, based on not desiring future desires, clarifying the precept of guarding the precepts well, divided into three sections. One, clarifying the correct meaning. Two, establishing a metaphor. Three, Dharma combination Three, based on not being attached to present desires, clarifying the precept of guarding the precepts well, divided into three sections. One, clarifying the correct meaning. Two, establishing a metaphor. Three, Dharma combination Four, based on delighting in detachment and not generating contentment, clarifying the precept of guarding the precepts well, divided into four sections. One, establishing a place for practice. Two, clarifying the aspect of not generating contentment. Three, clarifying the aspect of practice. Four, revealing the result Five, based on being able to sweep away incorrect speech and various evil thoughts, clarifying the precept of guarding the precepts well, divided into two sections. One, clarifying what needs to be treated. Two, clarifying what can treat, divided into two sections. One, establishing the cause. Two, revealing the result, divided into three sections. One, based on non-action. Two, based on not delighting. Three, revealing the result based on opposition Six, based on not despising oneself, clarifying the precept of guarding the precepts well, divided into two sections. One, clarifying the place of fear. Two, clarifying the aspect of not despising oneself Seven, based on being naturally gentle, clarifying the precept of guarding the precepts well, divided into three sections. One, clarifying observing one's own faults. Two, clarifying the aspect of gentleness. Three, clarifying the aspect of benefiting, divided into two sections. One, establishing the cause. Two, revealing the result Eight, based on being naturally patient, clarifying the precept of guarding the precepts well, divided into two sections. One, clarifying the aspect of encountering suffering. Two, clarifying the aspect of patience Nine, based on being naturally diligent, clarifying the precept of guarding the precepts well, divided into three sections. One, general indication. Two, listing the names, divided into five aspects, as stated in the treatise. Three, separate explanations, divided into five aspects. One, clarifying the past-concurrent diligence practice. Two, clarifying the future-concurrent diligence practice. Three, clarifying the middle-concurrent diligence practice. Four, clarifying the previously performed diligence practice, divided into three sections. One, indication. Two, explanation. Three, conclusion. Five, clarifying the simultaneously accompanying diligence practice, divided into three sections. One, establishing the cause. Two, revealing the result. Three, conclusion Ten, based on possessing the complete rules and pure life, clarifying the precept of guarding the precepts well, divided into two sections. One, establishing the cause. Two, revealing the result, divided into eight aspects, as stated in the treatise The second part, clarifying the summary, divided into two sections. One, indication
。二釋分十如論。
第二答善修攝善法戒義分二 一明正義分二。一依施等五法立五善修分五 一依施相違品明善修攝善法戒分三。一明著處。二明煩惱。三明能治 二依戒相違品明善修攝善法戒分二。一立所治。二立能治 三依忍相違品明善修攝善法戒分二。一立所治。二立能治 四依精進相違品明善修攝善法戒分二。一立所治。二立能治 五依靜慮相違品明善修攝善法戒分二。一立所治。二立能治 第二依慧相違品立五善修分二。一總標。二別釋分五。一依知善果勝利明善修攝善法戒。二依知善因明善修攝善法戒。三依知善因果倒無倒明善修攝善法戒。四依知攝善法障明善修攝善法戒。五依尋求善因明善修攝善法戒分三。一立因。二顯果分二。一明無倒果。二立有倒果分四如論。三結 第二總結分二。一標。二釋分十如論。
第三答善行饒益有情戒義分三。一總標。二廣解。三總結 廣解分十一 一依于諸有情彼彼事業作其助伴明善行饒益有情戒分二。一標。二釋分七。一依思量等。二依往來。三依無倒加行。四依守護。五依和合。六依義會。七依修福明助作 二依救苦作助伴明善行饒益有情戒分二。一標。二釋分十。一依疾役。二依盲者。三依聾者。四依迷方。五依支分不具。六依愚騃七依五蓋。
【現代漢語翻譯】 現代漢語譯本 二、解釋部分：十如論。
第二，回答善修攝善法戒的意義，分為兩部分：一、闡明正義，分為兩部分。一、依據佈施等五法建立五種善修，分為五部分：一、依據與佈施相反的品性闡明善修攝善法戒，分為三部分：一、闡明執著之處。二、闡明煩惱。三、闡明能對治的方法。二、依據與戒律相反的品性闡明善修攝善法戒，分為兩部分：一、確立所要對治的。二、確立能對治的。三、依據與忍辱相反的品性闡明善修攝善法戒，分為兩部分：一、確立所要對治的。二、確立能對治的。四、依據與精進相反的品性闡明善修攝善法戒，分為兩部分：一、確立所要對治的。二、確立能對治的。五、依據與靜慮（禪定）相反的品性闡明善修攝善法戒，分為兩部分：一、確立所要對治的。二、確立能對治的。第二，依據與智慧相反的品性建立五種善修，分為兩部分：一、總的標示。二、分別解釋，分為五部分：一、依據了知善果的殊勝利益闡明善修攝善法戒。二、依據了知善因而闡明善修攝善法戒。三、依據了知善因果的顛倒與不顛倒闡明善修攝善法戒。四、依據了知攝善法的障礙闡明善修攝善法戒。五、依據尋求善因而闡明善修攝善法戒，分為三部分：一、確立因。二、顯示果，分為兩部分：一、闡明無顛倒的果報。二、確立有顛倒的果報，分為四部分，如論中所述。三、總結。第二，總結，分為兩部分：一、標示。二、解釋，分為十部分，如論中所述。
第三，回答善行饒益有情戒的意義，分為三部分：一、總的標示。二、廣泛的解釋。三、總結。廣泛的解釋分為十一部分：一、依據對眾生所從事的各種事業提供幫助，闡明善行饒益有情戒，分為兩部分：一、標示。二、解釋，分為七部分：一、依據思量等。二、依據往來。三、依據無顛倒的加行。四、依據守護。五、依據和合。六、依據義會。七、依據修福闡明助作。二、依據救助苦難作為助伴，闡明善行饒益有情戒，分為兩部分：一、標示。二、解釋，分為十部分：一、依據迅速的役使。二、依據盲人。三、依據聾人。四、依據迷失方向的人。五、依據肢體不全的人。六、依據愚笨的人。七、依據五蓋（貪、嗔、癡、慢、疑）。
【English Translation】 English version II. Explanation Section: The Ten Suchnesses Treatise.
Second, answering the meaning of 'skillfully cultivating and gathering wholesome dharmas' precepts, divided into two parts: 1. Clarifying the correct meaning, divided into two parts. 1. Establishing five skillful cultivations based on the five dharmas of giving, etc., divided into five parts: 1. Clarifying the precepts of skillfully cultivating and gathering wholesome dharmas based on the qualities contrary to giving, divided into three parts: 1. Clarifying the place of attachment. 2. Clarifying afflictions. 3. Clarifying the means of overcoming them. 2. Clarifying the precepts of skillfully cultivating and gathering wholesome dharmas based on the qualities contrary to precepts, divided into two parts: 1. Establishing what is to be overcome. 2. Establishing the means of overcoming it. 3. Clarifying the precepts of skillfully cultivating and gathering wholesome dharmas based on the qualities contrary to patience, divided into two parts: 1. Establishing what is to be overcome. 2. Establishing the means of overcoming it. 4. Clarifying the precepts of skillfully cultivating and gathering wholesome dharmas based on the qualities contrary to diligence, divided into two parts: 1. Establishing what is to be overcome. 2. Establishing the means of overcoming it. 5. Clarifying the precepts of skillfully cultivating and gathering wholesome dharmas based on the qualities contrary to meditative concentration (dhyana), divided into two parts: 1. Establishing what is to be overcome. 2. Establishing the means of overcoming it. 2. Establishing five skillful cultivations based on the qualities contrary to wisdom, divided into two parts: 1. General indication. 2. Separate explanations, divided into five parts: 1. Clarifying the precepts of skillfully cultivating and gathering wholesome dharmas based on knowing the excellent benefits of wholesome results. 2. Clarifying the precepts of skillfully cultivating and gathering wholesome dharmas based on knowing wholesome causes. 3. Clarifying the precepts of skillfully cultivating and gathering wholesome dharmas based on knowing the inverted and non-inverted nature of wholesome causes and results. 4. Clarifying the precepts of skillfully cultivating and gathering wholesome dharmas based on knowing the obstacles to gathering wholesome dharmas. 5. Clarifying the precepts of skillfully cultivating and gathering wholesome dharmas based on seeking wholesome causes, divided into three parts: 1. Establishing the cause. 2. Revealing the result, divided into two parts: 1. Clarifying the non-inverted result. 2. Establishing the inverted result, divided into four parts, as described in the treatise. 3. Conclusion. 2. Summary, divided into two parts: 1. Indication. 2. Explanation, divided into ten parts, as described in the treatise.
Third, answering the meaning of 'skillfully acting to benefit sentient beings' precepts, divided into three parts: 1. General indication. 2. Extensive explanation. 3. Conclusion. The extensive explanation is divided into eleven parts: 1. Clarifying the precepts of skillfully acting to benefit sentient beings based on assisting sentient beings in their various endeavors, divided into two parts: 1. Indication. 2. Explanation, divided into seven parts: 1. Based on deliberation, etc. 2. Based on coming and going. 3. Based on non-inverted application. 4. Based on protection. 5. Based on harmony. 6. Based on meaningful gatherings. 7. Based on cultivating merit, clarifying assistance. 2. Clarifying the precepts of skillfully acting to benefit sentient beings based on helping those suffering, divided into two parts: 1. Indication. 2. Explanation, divided into ten parts: 1. Based on swift service. 2. Based on the blind. 3. Based on the deaf. 4. Based on those who are lost. 5. Based on those with incomplete limbs. 6. Based on the foolish. 7. Based on the five hindrances (greed, hatred, delusion, pride, and doubt).
八依八尋思。九依他蔑等。十依疲乏明救苦相 三依如理宣說明善行饒益有情戒分二。一標。二釋分四。一依惡行。二依慳行。三依求財。四依憎嫉有情明理宣說相分三。一依□□行。二依見道。三依修道明饒益行 四依報恩明善行饒益有情戒分二。一標。二釋分十四。一依令坐。二依酬答。三依作伴。四依除苦。五依如理說。六依方便說。七依救畏。八依解憂。九依資具。十依與依止。十一依隨轉。十二依顯德。十三依調伏。十四依現通明報恩相 五依救護怖畏有情明善行饒益有情戒分二。一標。二釋分十四如論 六依除愁憂明善行饒益有情戒分三。一標。二釋分二。一依父母等明除憂苦分二。一標。二釋分十四如論。三依財寶明除憂苦分二。一標。二釋分八如論。三結 七依施資具明善行饒益有情戒分二。一標。二釋分九如論 八依攝受離親教及軌梵師有情已順他有情心明善行饒益有情戒分二。一總標。二廣解分二 一略釋攝受隨順分二。一依無染意樂明同住攝受相。二依加行明隨順他心分二。一依施資具明加行相分二。一標。二釋分二。一依從他求資具明隨順他相。二依自資具明隨順他相。二依教授教誡明加行隨順他相分三。一依教授明加行。二依教誡明加行。三指廣文 第二廣釋攝受隨順二法分二。一總標分
【現代漢語翻譯】 現代漢語譯本 八、依據八種尋思（Eight thoughts）。九、依據他人輕蔑等等。十、依據疲乏，明白救苦的相狀。 三、依據如理宣說，明白善行饒益有情戒，分為二：一、標示。二、解釋，分為四：一、依據惡行。二、依據慳吝之行。三、依據求財。四、依據憎恨嫉妒有情，明白如理宣說的相狀，分為三：一、依據□□行。二、依據見道。三、依據修道，明白饒益之行。 四、依據報恩，明白善行饒益有情戒，分為二：一、標示。二、解釋，分為十四：一、依據令坐。二、依據酬答。三、依據作伴。四、依據除苦。五、依據如理說。六、依據方便說。七、依據救畏。八、依據解憂。九、依據資具。十、依據給予依止。十一、依據隨轉。十二、依據顯德。十三、依據調伏。十四、依據展現神通，明白報恩的相狀。 五、依據救護怖畏有情，明白善行饒益有情戒，分為二：一、標示。二、解釋，分為十四，如論中所說。 六、依據去除愁憂，明白善行饒益有情戒，分為三：一、標示。二、解釋，分為二：一、依據父母等，明白去除憂苦，分為二：一、標示。二、解釋，分為十四，如論中所說。三、依據財寶，明白去除憂苦，分為二：一、標示。二、解釋，分為八，如論中所說。三、總結。 七、依據施與資具，明白善行饒益有情戒，分為二：一、標示。二、解釋，分為九，如論中所說。 八、依據攝受遠離親教師及軌範師的有情，已經順應他有情的心意，明白善行饒益有情戒，分為二：一、總標。二、廣解，分為二：一、略釋攝受隨順，分為二：一、依據無染意樂，明白同住攝受的相狀。二、依據加行，明白隨順他心，分為二：一、依據施與資具，明白加行的相狀，分為二：一、標示。二、解釋，分為二：一、依據從他處求取資具，明白隨順他的相狀。二、依據自己的資具，明白隨順他的相狀。二、依據教授教誡，明白加行隨順他的相狀，分為三：一、依據教授，明白加行。二、依據教誡，明白加行。三、指明廣大的經文。 第二、廣釋攝受隨順二法，分為二：一、總標。
【English Translation】 English version Eight, based on eight kinds of 'thoughts' (尋思). Nine, based on others' contempt and so on. Ten, based on fatigue, understanding the aspect of saving from suffering. Three, based on rightly explaining, understanding the precept of benefiting sentient beings through virtuous conduct, divided into two: One, indication. Two, explanation, divided into four: One, based on evil conduct. Two, based on miserly conduct. Three, based on seeking wealth. Four, based on hating and being jealous of sentient beings, understanding the aspect of rightly explaining, divided into three: One, based on □□ conduct. Two, based on the path of seeing. Three, based on the path of cultivation, understanding the conduct of benefiting. Four, based on repaying kindness, understanding the precept of benefiting sentient beings through virtuous conduct, divided into two: One, indication. Two, explanation, divided into fourteen: One, based on causing to sit. Two, based on repaying. Three, based on being a companion. Four, based on removing suffering. Five, based on speaking rightly. Six, based on speaking expediently. Seven, based on saving from fear. Eight, based on resolving sorrow. Nine, based on resources. Ten, based on giving reliance. Eleven, based on following along. Twelve, based on revealing virtues. Thirteen, based on taming. Fourteen, based on displaying supernatural powers, understanding the aspect of repaying kindness. Five, based on saving and protecting sentient beings from fear, understanding the precept of benefiting sentient beings through virtuous conduct, divided into two: One, indication. Two, explanation, divided into fourteen, as stated in the treatise. Six, based on removing sorrow and worry, understanding the precept of benefiting sentient beings through virtuous conduct, divided into three: One, indication. Two, explanation, divided into two: One, based on parents and so on, understanding removing suffering and distress, divided into two: One, indication. Two, explanation, divided into fourteen, as stated in the treatise. Three, based on wealth and treasures, understanding removing suffering and distress, divided into two: One, indication. Two, explanation, divided into eight, as stated in the treatise. Three, conclusion. Seven, based on giving resources, understanding the precept of benefiting sentient beings through virtuous conduct, divided into two: One, indication. Two, explanation, divided into nine, as stated in the treatise. Eight, based on embracing sentient beings who are separated from their preceptors and teachers, already according with the minds of other sentient beings, understanding the precept of benefiting sentient beings through virtuous conduct, divided into two: One, general indication. Two, detailed explanation, divided into two: One, brief explanation of embracing and according, divided into two: One, based on undefiled intention, understanding the aspect of co-dwelling and embracing. Two, based on effort, understanding according with the minds of others, divided into two: One, based on giving resources, understanding the aspect of effort, divided into two: One, indication. Two, explanation, divided into two: One, based on seeking resources from others, understanding the aspect of according with them. Two, based on one's own resources, understanding the aspect of according with them. Two, based on teaching and admonishing, understanding the aspect of effort in according with them, divided into three: One, based on teaching, understanding the effort. Two, based on admonishing, understanding the effort. Three, pointing to the extensive text. Second, extensively explaining the two dharmas of embracing and according, divided into two: One, general indication.
二。一標攝受同住相。二標隨順相。二別釋分二。一廣明同住攝受義分二。一依憂苦明攝受義。二依喜樂明攝受義。初文分六。一依不利自他身語二業憂苦而不現行明攝受義分二 一標。二釋。二依利自他身語二業憂苦要當現行明攝受義。三依不利余無量有情而不現行憂苦明攝受義。四依見利余無量有情要當現行身語二業憂苦明攝受義。五依見不利自他非學處等而不現行身語二業憂苦明攝受義。六依見利自他亦是學處等要當現行身語二業憂苦明攝受義。第二例余喜樂二法明攝受義。第二廣明隨順他義分六。一依不諫誨明隨順義。二依不酬報明隨順義。三依終不故意惱他明隨順義分二。一明不作相。二明開文。四依不嗤誚等四法明隨順義分四如論。五依非不親近等明隨順義分三如論。六依現前不毀他所愛等六法明隨順義分六如論 第九依攝受入正法人明善行饒益有情戒分二。一標。二釋分五如論 第十依攝受調伏內法邪行有情明善行饒益有情戒分二。一總標。二列釋分三。一依訶責明調伏行分三。一明下品訶責法分三。一明犯相。二明思念。三明治法。二明中品訶責法分三。一明犯相。二明思念。三明治法。三明上品訶責法分三。一明犯相。二明思念。三明治法。二依治罰明調伏行。三依驅擯明調伏行分二。一明下中品
【現代漢語翻譯】 現代漢語譯本 二。一、標示攝受同住之相。二、標示隨順之相。二、分別解釋分為兩部分。一、廣泛闡明同住攝受的意義，分為兩部分。一、依據憂苦闡明攝受的意義。二、依據喜樂闡明攝受的意義。首先，第一部分分為六點。一、依據不利於自己和他人身語二業的憂苦而不表現出來，闡明攝受的意義，分為兩部分：1. 標示。2. 解釋。二、依據有利於自己和他人身語二業的憂苦，必要時應當表現出來，闡明攝受的意義。三、依據不利於其餘無量有情而不表現憂苦，闡明攝受的意義。四、依據見到有利於其餘無量有情，必要時應當表現身語二業的憂苦，闡明攝受的意義。五、依據見到不利於自己和他人非學處等情況而不表現身語二業的憂苦，闡明攝受的意義。六、依據見到有利於自己和他人也是學處等情況，必要時應當表現身語二業的憂苦，闡明攝受的意義。第二，用其餘喜樂二法類推，闡明攝受的意義。 第二、廣泛闡明隨順他人的意義，分為六點。一、依據不勸諫教誨，闡明隨順的意義。二、依據不酬謝報答，闡明隨順的意義。三、依據始終不故意惱害他人，闡明隨順的意義，分為兩部分：1. 闡明不作之相。2. 闡明開許的情況。四、依據不嗤笑等四法，闡明隨順的意義，分為四點，如論中所說。五、依據非不親近等，闡明隨順的意義，分為三點，如論中所說。六、依據在現前不毀壞他人所喜愛等六法，闡明隨順的意義，分為六點，如論中所說。 第九、依據攝受進入正法的人，闡明善行饒益有情戒，分為兩部分：1. 標示。2. 解釋，分為五點，如論中所說。 第十、依據攝受調伏內心邪行有情，闡明善行饒益有情戒，分為兩部分：1. 總標。2. 列舉解釋，分為三點。一、依據訶責，闡明調伏之行，分為三點：1. 闡明下品訶責之法，分為三點：1. 闡明違犯之相。2. 闡明思念。3. 闡明製法。2. 闡明中品訶責之法，分為三點：1. 闡明違犯之相。2. 闡明思念。3. 闡明製法。3. 闡明上品訶責之法，分為三點：1. 闡明違犯之相。2. 闡明思念。3. 闡明製法。二、依據治罰，闡明調伏之行。三、依據驅擯，闡明調伏之行，分為兩部分：1. 闡明下品和中品。
【English Translation】 English version Two. 1. Indicates the aspect of accepting and dwelling together. 2. Indicates the aspect of conforming. Two, separate explanations are divided into two parts. 1. Broadly explaining the meaning of dwelling together and accepting, divided into two parts. 1. Explaining the meaning of acceptance based on sorrow and suffering. 2. Explaining the meaning of acceptance based on joy and happiness. First, the first part is divided into six points. 1. Explaining the meaning of acceptance based on the sorrow and suffering of body and speech karma that is unfavorable to oneself and others, without manifesting it, divided into two parts: 1. Indication. 2. Explanation. 2. Explaining the meaning of acceptance based on the sorrow and suffering of body and speech karma that is beneficial to oneself and others, which should be manifested when necessary. 3. Explaining the meaning of acceptance based on not manifesting sorrow and suffering that is unfavorable to countless other sentient beings. 4. Explaining the meaning of acceptance based on seeing benefit to countless other sentient beings, where the sorrow and suffering of body and speech karma should be manifested when necessary. 5. Explaining the meaning of acceptance based on seeing unfavorable situations for oneself and others, such as non-training grounds, without manifesting the sorrow and suffering of body and speech karma. 6. Explaining the meaning of acceptance based on seeing benefit to oneself and others, such as training grounds, where the sorrow and suffering of body and speech karma should be manifested when necessary. Second, using the other two dharmas of joy and happiness as an analogy to explain the meaning of acceptance. Second, broadly explaining the meaning of conforming to others, divided into six points. 1. Explaining the meaning of conforming based on not advising and instructing. 2. Explaining the meaning of conforming based on not repaying. 3. Explaining the meaning of conforming based on never intentionally annoying others, divided into two parts: 1. Explaining the aspect of not doing. 2. Explaining the situations where it is allowed. 4. Explaining the meaning of conforming based on not ridiculing and other four dharmas, divided into four points, as stated in the treatise. 5. Explaining the meaning of conforming based on not being unfriendly, etc., divided into three points, as stated in the treatise. 6. Explaining the meaning of conforming based on not destroying what others love in the present moment, etc., divided into six points, as stated in the treatise. Ninth, explaining the precept of benefiting sentient beings through virtuous conduct by accepting those who enter the correct Dharma, divided into two parts: 1. Indication. 2. Explanation, divided into five points, as stated in the treatise. Tenth, explaining the precept of benefiting sentient beings through virtuous conduct by accepting and subduing sentient beings with internal evil conduct, divided into two parts: 1. General indication. 2. Enumeration and explanation, divided into three points. 1. Explaining the conduct of subduing based on rebuke, divided into three points: 1. Explaining the method of lower-grade rebuke, divided into three points: 1. Explaining the aspect of transgression. 2. Explaining contemplation. 3. Explaining the established law. 2. Explaining the method of middle-grade rebuke, divided into three points: 1. Explaining the aspect of transgression. 2. Explaining contemplation. 3. Explaining the established law. 3. Explaining the method of upper-grade rebuke, divided into three points: 1. Explaining the aspect of transgression. 2. Explaining contemplation. 3. Explaining the established law. 2. Explaining the conduct of subduing based on punishment. 3. Explaining the conduct of subduing based on expulsion, divided into two parts: 1. Explaining the lower and middle grades.
治罰法分三。一明犯相。二明思念。三明治法。二明上品治罰法分四。一明犯相。二明治法。三明意趣。四明勝利 第十一依攝受于聖教有憎嫉有情明善行饒益有情戒分二。一總標。二別釋分二。一依作恐怖明利有情行分二。一依惡行有性明作恐怖法分二。一標。二釋分三。一明示現相二立教。三顯勝利。二依求過有情明作恐怖法分四。一立無信相。二顯調伏方便。三明生信。四明勝利。二依作引攝法明利有情行分二。一立因分二。一標。二釋分三。一依十八變。二依諸定。三神通立因。二顯果利分二。一標。二釋分五如論。
第三答分三中第三明善行饒益有情戒總結。
第二門分三中第三明善護善修善行三戒勝利分二。一標。二釋。
第三廣解分十七中第三明受三種戒方法分六 一明發無上菩提心 二明簡師德及請師法分二。一簡德。二明請法 三明供養法分三。一立供處。二明思念。三明供養法 四明與戒法 五明隨念受戒廣大勝利分三。一標 二釋。三結 六明能授人作業法分三。一明問授人法分二。一問種姓分二。一問。二答。二問本願分二。一問。二答。二明師作業分三。一問。二答。三明遍數分二如論。三明請作證明分三。一明生起。二明作法。三明遍數。
第三廣解分十七中
【現代漢語翻譯】 現代漢語譯本 治罰法分為三部分：一、說明違犯戒相；二、說明思念（動機）；三、說明懲治方法。 第二，關於上品治罰法，分為四部分：一、說明違犯戒相；二、說明懲治方法；三、說明意趣（目的）；四、說明勝利（益處）。 第十一，依據攝受于聖教有憎嫉的有情，說明善行饒益有情戒，分為兩部分：一、總標；二、別釋。別釋又分為兩部分：一、依據作恐怖（威懾）說明利益有情行，分為兩部分：一、依據惡行有性，說明作恐怖法，分為兩部分：一、標；二、釋，釋又分為三部分：一、說明示現相；二、立教；三、顯勝利。二、依據求過有情，說明作恐怖法，分為四部分：一、立無信相；二、顯調伏方便；三、明生信；四、明勝利。二、依據作引攝法，說明利益有情行，分為兩部分：一、立因，分為兩部分：一、標；二、釋，釋又分為三部分：一、依據十八變（指佛陀所顯現的十八種變化）；二、依據諸定（各種禪定）；三、神通立因。二、顯果利，分為兩部分：一、標；二、釋，釋的內容如論中所述，分為五部分。 第三，在答覆的三部分中，第三部分總結說明善行饒益有情戒。 第二門，在分為三部分中，第三部分說明善護、善修、善行三種戒的勝利，分為兩部分：一、標；二、釋。 第三，廣解分為十七部分，其中第三部分說明受三種戒的方法，分為六部分：一、說明發無上菩提心（anuttara-samyak-sambodhi）；二、說明簡擇師德以及請師法，分為兩部分：一、簡擇師德；二、說明請法；三、說明供養法，分為三部分：一、立供處；二、說明思念；三、說明供養法；四、說明與戒法；五、說明隨念受戒的廣大勝利，分為三部分：一、標；二、釋；三、結；六、說明能授戒人的作業法，分為三部分：一、說明問授戒人法，分為兩部分：一、問種姓，分為兩部分：一、問；二、答；二、問本願，分為兩部分：一、問；二、答；二、說明師作業，分為三部分：一、問；二、答；三、說明遍數，分為兩部分，如論中所述。三、說明請作證明，分為三部分：一、說明生起；二、說明作法；三、說明遍數。 第三，廣解分為十七部分，其中...
【English Translation】 English version The methods of punishment are divided into three parts: 1. Explaining the characteristics of offenses; 2. Explaining the thoughts (motivations); 3. Explaining the methods of punishment. Secondly, regarding the superior methods of punishment, they are divided into four parts: 1. Explaining the characteristics of offenses; 2. Explaining the methods of punishment; 3. Explaining the intention (purpose); 4. Explaining the victory (benefits). Eleventh, based on embracing sentient beings who are hateful and jealous towards the Holy Dharma, explaining the precept of benefiting sentient beings through virtuous conduct, divided into two parts: 1. General statement; 2. Separate explanation. The separate explanation is further divided into two parts: 1. Based on creating fear (deterrence), explaining the practice of benefiting sentient beings, divided into two parts: 1. Based on the nature of evil deeds, explaining the method of creating fear, divided into two parts: 1. Statement; 2. Explanation, which is further divided into three parts: 1. Explaining the manifested appearance; 2. Establishing the teaching; 3. Revealing the victory. 2. Based on sentient beings seeking faults, explaining the method of creating fear, divided into four parts: 1. Establishing the characteristic of disbelief; 2. Revealing the means of taming; 3. Explaining the generation of faith; 4. Explaining the victory. 2. Based on the method of attracting and gathering, explaining the practice of benefiting sentient beings, divided into two parts: 1. Establishing the cause, divided into two parts: 1. Statement; 2. Explanation, which is further divided into three parts: 1. Based on the eighteen transformations; 2. Based on the various samadhis (various states of meditative absorption); 3. Establishing the cause through supernatural powers. 2. Revealing the benefit of the result, divided into two parts: 1. Statement; 2. Explanation, the content of which is as described in the treatise, divided into five parts. Third, in the third of the three parts of the answer, the third part summarizes and explains the precept of benefiting sentient beings through virtuous conduct. In the second section, in the third of the three parts, the third part explains the victory of the three precepts of good protection, good cultivation, and good conduct, divided into two parts: 1. Statement; 2. Explanation. Third, the extensive explanation is divided into seventeen parts, of which the third part explains the method of receiving the three precepts, divided into six parts: 1. Explaining the generation of unsurpassed Bodhicitta (anuttara-samyak-sambodhi); 2. Explaining the selection of the qualities of the teacher and the method of requesting the Dharma, divided into two parts: 1. Selecting the qualities of the teacher; 2. Explaining the method of requesting the Dharma; 3. Explaining the method of making offerings, divided into three parts: 1. Establishing the place of offering; 2. Explaining the contemplation; 3. Explaining the method of making offerings; 4. Explaining the method of giving the precepts; 5. Explaining the vast victory of recollecting and receiving the precepts, divided into three parts: 1. Statement; 2. Explanation; 3. Conclusion; 6. Explaining the operational methods of the person who can give the precepts, divided into three parts: 1. Explaining the method of questioning the person giving the precepts, divided into two parts: 1. Questioning the lineage, divided into two parts: 1. Question; 2. Answer; 2. Questioning the original vow, divided into two parts: 1. Question; 2. Answer; 2. Explaining the teacher's operation, divided into three parts: 1. Question; 2. Answer; 3. Explaining the number of repetitions, divided into two parts, as described in the treatise. 3. Explaining the request to act as a witness, divided into three parts: 1. Explaining the arising; 2. Explaining the method of acting; 3. Explaining the number of repetitions. Third, the extensive explanation is divided into seventeen parts, of which...
第四明授戒勝利分四 一明法爾十方相現勝利分二。一標因。二釋果 二明諸聖憶念勝利分二。一立因。二顯果 三明加持勝利分二。一立因。二顯果 四總結。
第三廣解分十七中第五明授戒已供養方法分二。一明供養。二明辭師法。
第三廣解分十七中第六明大小二乘二戒功德差別之義分三 一明功德差別因分四。一依無上立因。二依德藏立因。三依意樂立因。四依對治立因 第二明挍量功德勝劣 第三明勝之因。
第三廣解分十七中第七明護戒要義分二 一依數思正理明護戒義分三。一立因。二顯果。三明結勸 二依教明護戒義分三。一依經藏明護戒相。二依本母明護戒相。三結勸。
第三廣解分十七中第八明受戒師德分二。一總標。二別釋分二。一依無凈信明師德分二。一標。二釋。二依六度明師德分六。一依施度相違明師德分三。一下。二中。三上。二依戒度相違明師德分三如論。三依忍度相違明師德分三如論。四依進度相違明師德分三如論。五依定度相違明師德分二。一標。二釋。六依慧度相違明師德分五如論。
第三廣解分十七中第九明簡聽戒人分四。一明正義分二。一明已受相。二明不應開處。二徴。三答所以。四顯謗戒過失分二。一立因。二顯果。
第三廣
【現代漢語翻譯】 現代漢語譯本 第四，闡明授戒的殊勝利益，分為四個部分：第一，闡明法爾如是，十方顯現的殊勝利益，分為兩部分：一、標示原因；二、解釋結果。第二，闡明諸聖憶念的殊勝利益，分為兩部分：一、建立原因；二、彰顯結果。第三，闡明加持的殊勝利益，分為兩部分：一、建立原因；二、彰顯結果。第四，總結。
第三大段廣泛解釋的十七個部分中，第五個部分闡明授戒后的供養方法，分為兩部分：一、闡明供養；二、闡明辭別師父的方法。
第三大段廣泛解釋的十七個部分中，第六個部分闡明大小乘兩種戒律功德的差別，分為三個部分：第一，闡明功德差別的起因，分為四個方面：一、依據無上（Anuttara）建立原因；二、依據德藏（Gunakosha）建立原因；三、依據意樂（Adhyashaya）建立原因；四、依據對治（Pratipaksha）建立原因。第二，闡明衡量功德的勝劣。第三，闡明殊勝的原因。
第三大段廣泛解釋的十七個部分中，第七個部分闡明守護戒律的要義，分為兩個部分：第一，依據數數思維正理來闡明守護戒律的意義，分為三個部分：一、建立原因；二、彰顯結果；三、闡明結論勸誡。第二，依據教法闡明守護戒律的意義，分為三個部分：一、依據經藏（Sutra Pitaka）闡明守護戒律的相狀；二、依據本母（Matrika）闡明守護戒律的相狀；三、總結勸誡。
第三大段廣泛解釋的十七個部分中，第八個部分闡明授戒師的德行，分為兩個部分：一、總的標示；二、分別解釋，分為兩個部分：一、依據無凈信（Nirmala-shraddha）闡明師父的德行，分為兩個部分：一、標示；二、解釋。二、依據六度（Paramita）闡明師父的德行，分為六個部分：一、依據佈施度（Dana Paramita）的相違之處闡明師父的德行，分為三個層次：一、下等；二、中等；三、上等。二、依據戒度（Shila Paramita）的相違之處闡明師父的德行，分為三個層次，如論中所述。三、依據忍度（Kshanti Paramita）的相違之處闡明師父的德行，分為三個層次，如論中所述。四、依據進度（Virya Paramita）的相違之處闡明師父的德行，分為三個層次，如論中所述。五、依據定度（Dhyana Paramita）的相違之處闡明師父的德行，分為兩個部分：一、標示；二、解釋。六、依據慧度（Prajna Paramita）的相違之處闡明師父的德行，分為五個層次，如論中所述。
第三大段廣泛解釋的十七個部分中，第九個部分闡明簡擇聽戒之人，分為四個部分：一、闡明正義，分為兩個部分：一、闡明已經受戒的相狀；二、闡明不應開許之處。二、提問。三、回答原因。四、彰顯誹謗戒律的過失，分為兩個部分：一、建立原因；二、彰顯結果。
第三大段廣泛
【English Translation】 English version Fourth, explaining the victory of bestowing vows, divided into four parts: First, explaining the victory of the Dharma being so, the ten directions manifesting, divided into two parts: 1. Indicating the cause; 2. Explaining the result. Second, explaining the victory of the remembrance of all the saints, divided into two parts: 1. Establishing the cause; 2. Revealing the result. Third, explaining the victory of blessings, divided into two parts: 1. Establishing the cause; 2. Revealing the result. Fourth, summarizing.
In the third extensive explanation of the seventeen parts, the fifth part explains the method of offering after bestowing vows, divided into two parts: 1. Explaining the offering; 2. Explaining the method of taking leave of the teacher.
In the third extensive explanation of the seventeen parts, the sixth part explains the difference in merit between the vows of the Great and Small Vehicles, divided into three parts: First, explaining the cause of the difference in merit, divided into four aspects: 1. Establishing the cause based on the Unsurpassed (Anuttara); 2. Establishing the cause based on the Treasury of Virtues (Gunakosha); 3. Establishing the cause based on Intention (Adhyashaya); 4. Establishing the cause based on the Antidote (Pratipaksha). Second, explaining the comparison of the superiority and inferiority of merit. Third, explaining the cause of superiority.
In the third extensive explanation of the seventeen parts, the seventh part explains the essential meaning of protecting the vows, divided into two parts: First, explaining the meaning of protecting the vows based on repeatedly contemplating the correct reasoning, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Explaining the conclusion and exhortation. Second, explaining the meaning of protecting the vows based on the teachings, divided into three parts: 1. Explaining the aspect of protecting the vows based on the Sutra Pitaka; 2. Explaining the aspect of protecting the vows based on the Matrika; 3. Concluding and exhorting.
In the third extensive explanation of the seventeen parts, the eighth part explains the virtues of the preceptor who bestows vows, divided into two parts: 1. General indication; 2. Separate explanation, divided into two parts: 1. Explaining the teacher's virtues based on Nirmala-shraddha (pure faith), divided into two parts: 1. Indication; 2. Explanation. 2. Explaining the teacher's virtues based on the Six Paramitas, divided into six parts: 1. Explaining the teacher's virtues based on the contradiction of Dana Paramita (generosity), divided into three levels: 1. Lower; 2. Middle; 3. Upper. 2. Explaining the teacher's virtues based on the contradiction of Shila Paramita (discipline), divided into three levels, as described in the treatise. 3. Explaining the teacher's virtues based on the contradiction of Kshanti Paramita (patience), divided into three levels, as described in the treatise. 4. Explaining the teacher's virtues based on the contradiction of Virya Paramita (effort), divided into three levels, as described in the treatise. 5. Explaining the teacher's virtues based on the contradiction of Dhyana Paramita (concentration), divided into two parts: 1. Indication; 2. Explanation. 6. Explaining the teacher's virtues based on the contradiction of Prajna Paramita (wisdom), divided into five levels, as described in the treatise.
In the third extensive explanation of the seventeen parts, the ninth part explains the selection of those who listen to the vows, divided into four parts: 1. Explaining the correct meaning, divided into two parts: 1. Explaining the aspect of having already received the vows; 2. Explaining where it should not be permitted. 2. Questioning. 3. Answering the reason. 4. Revealing the fault of slandering the vows, divided into two parts: 1. Establishing the cause; 2. Revealing the result.
In the third extensive
解分十七中第十明觀察受戒人法分三。一明初時觀法。二明中間擇法。三明後時與法。
第三廣解分十七中第十一廣明學處相分二。一明四他勝處法。二明四十四有染非染惡作法。
初文分十。一總標。二徴問。三別釋分四 一依自讚毀他明初他勝法分三。一立因。二顯果。三結 二依慳財法明第二他勝法分三。一依慳財立他勝法分二。一立因。二顯果。二依慳法立他勝法分二。一立因。二顯果。三結 三依忿纏明第三他勝法分三。一立因。二顯果分二。一依損他顯果。二依不受他諫顯果。三結 四依建立像似正法明第四他勝法分三。一立因。二顯果。三結 第四明總結 第五明犯戒過失分三。一明現法不能增長菩提資糧失。二明於現法中不得清凈意樂失。三結 第六明毀戒因分三。一依下中二纏明不捨學處。二依上纏明舍學處。三明上品纏相分三。一標。二釋。三結 第七明不同聲聞犯一他勝便舍其戒不通更受義分二。一明不捨義分二。一明正義。二立喻 二明許重受義分二。一明正義。二立喻 第八明正舍戒因分二。一總標。二列釋分二如論 第九明在所生處不捨戒義分二。一顯果。二立因分二如論 第十明雖復轉生其戒本在非新得義。
第二廣解四十四有染標非染惡作法分二 一總標犯非犯
【現代漢語翻譯】 現代漢語譯本： 解分十七中第十，說明觀察受戒人的方法，分為三部分：一是說明最初的觀察方法；二是說明中間的選擇方法；三是說明後來的給予方法。
第三，廣泛解釋分為十七部分，其中第十一部分，廣泛說明學處的相狀，分為兩部分：一是說明四種他勝處法；二是說明四十四種有染和非染的惡作法。
最初的文分為十部分：一是總標；二是提問；三是分別解釋，分為四部分：一、依靠自讚毀他，說明最初的他勝法，分為三部分：一、立因；二、顯果；三、總結；二、依靠慳吝財物和法，說明第二種他勝法，分為三部分：一、依靠慳吝財物，建立他勝法，分為兩部分：一、立因；二、顯果；二、依靠慳吝法，建立他勝法，分為兩部分：一、立因；二、顯果；三、總結；三、依靠忿怒纏縛，說明第三種他勝法，分為三部分：一、立因；二、顯果，分為兩部分：一、依靠損害他人，顯示果報；二、依靠不接受他人勸諫，顯示果報；三、總結；四、依靠建立相似正法，說明第四種他勝法，分為三部分：一、立因；二、顯果；三、總結；第四，說明總結；第五，說明犯戒的過失，分為三部分：一、說明現世不能增長菩提（bodhi）資糧的過失；二、說明在現世中不能得到清凈意樂的過失；三、總結；第六，說明毀戒的原因，分為三部分：一、依靠下品和中品兩種纏縛，說明不捨棄學處；二、依靠上品纏縛，說明捨棄學處；三、說明上品纏縛的相狀，分為三部分：一、標示；二、解釋；三、總結；第七，說明不同於聲聞（Śrāvaka）犯一種他勝罪就捨棄戒律，不能再次受戒的意義，分為兩部分：一、說明不捨棄的意義，分為兩部分：一、說明正義；二、建立比喻；二、說明允許重新受戒的意義，分為兩部分：一、說明正義；二、建立比喻；第八，說明真正捨棄戒律的原因，分為兩部分：一、總標；二、列舉解釋，分為兩部分，如論中所述；第九，說明在所生之處不捨棄戒律的意義，分為兩部分：一、顯示果報；二、建立原因，分為兩部分，如論中所述；第十，說明即使轉生，其戒體仍然存在，並非重新獲得。
第二，廣泛解釋四十四種有染和非染的惡作法，分為兩部分：一、總標犯與非犯。
【English Translation】 English version: The tenth section in the Explanation Division of Seventeen, explaining the method of observing those receiving precepts, is divided into three parts: first, explaining the initial method of observation; second, explaining the method of selection in the middle; third, explaining the method of giving later.
Third, the extensive explanation is divided into seventeen parts, of which the eleventh part extensively explains the characteristics of the training precepts, divided into two parts: first, explaining the four Parajika (Pārājika) [defeats] laws; second, explaining the forty-four tainted and untainted Dukkata (Duḥkṛta) [wrongdoings].
The initial text is divided into ten parts: first, a general statement; second, an inquiry; third, separate explanations, divided into four parts: 1. Relying on self-praise and disparaging others, explaining the initial Parajika (Pārājika) [defeat], divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion; 2. Relying on stinginess with wealth and Dharma, explaining the second Parajika (Pārājika) [defeat], divided into three parts: 1. Relying on stinginess with wealth, establishing the Parajika (Pārājika) [defeat], divided into two parts: 1. Establishing the cause; 2. Revealing the result; 2. Relying on stinginess with Dharma, establishing the Parajika (Pārājika) [defeat], divided into two parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion; 3. Relying on the entanglement of anger, explaining the third Parajika (Pārājika) [defeat], divided into three parts: 1. Establishing the cause; 2. Revealing the result, divided into two parts: 1. Relying on harming others, revealing the result; 2. Relying on not accepting others' advice, revealing the result; 3. Conclusion; 4. Relying on establishing a semblance of the true Dharma, explaining the fourth Parajika (Pārājika) [defeat], divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion; Fourth, explaining the conclusion; Fifth, explaining the faults of violating the precepts, divided into three parts: 1. Explaining the fault of not being able to increase the resources for Bodhi (bodhi) [enlightenment] in the present life; 2. Explaining the fault of not being able to obtain pure intention in the present life; 3. Conclusion; Sixth, explaining the causes of breaking the precepts, divided into three parts: 1. Relying on the lower and middle two entanglements, explaining not abandoning the training precepts; 2. Relying on the upper entanglement, explaining abandoning the training precepts; 3. Explaining the characteristics of the upper entanglement, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion; Seventh, explaining the meaning of being different from a Śrāvaka (Śrāvaka) [hearer] who, upon committing one Parajika (Pārājika) [defeat], abandons the precepts and cannot receive them again, divided into two parts: 1. Explaining the meaning of not abandoning, divided into two parts: 1. Explaining the correct meaning; 2. Establishing a metaphor; 2. Explaining the meaning of allowing re-acceptance, divided into two parts: 1. Explaining the correct meaning; 2. Establishing a metaphor; Eighth, explaining the true cause of abandoning the precepts, divided into two parts: 1. General statement; 2. Listing and explaining, divided into two parts, as described in the treatise; Ninth, explaining the meaning of not abandoning the precepts in the place of birth, divided into two parts: 1. Revealing the result; 2. Establishing the cause, divided into two parts, as described in the treatise; Tenth, explaining that even if reborn, the essence of the precepts remains and is not newly obtained.
Second, extensively explaining the forty-four tainted and untainted Dukkata (Duḥkṛta) [wrongdoings], divided into two parts: 1. General statement of offenses and non-offenses.
等三相分三。一標犯非犯 二標染非染。三標煩惱 二別釋分四十四 一依三寶明違越過分五 一標犯學人 二明供養處分三。一依佛寶明供養處分二如論。二依法寶明供養處分二。一依理行果法明處。二依教法明處分二。一標。二釋。三依僧寶明供養處分二。一標。二釋 第三明供養體分二。一標。二釋分三。一依身業明供養體。二依語業明供養體。三依意業明供養體 第四明違犯相分二。一總。二別分二。一明有染犯。二明無染犯 第五明無犯相分二。一標。二釋分二。一依心狂明無犯。二依證凈意樂明無犯分二。一明正義。二立喻 二別釋分四十四中第二依利養等明違犯過分三。一標犯學人。二明犯相分三。一立因。二顯果。三結。三明無犯相分二。一標。二釋 二別釋分四十四中第三依耆長等明違犯過分六。一標犯學人。二示敬處分三如論。三明犯因分三如論。四顯犯果分二。一不推座。二不酬對。五明犯相分二。一明染犯分三。一立因。二顯果。三結。二明非染犯分四如論。六明無犯相分二。一總標。二別釋分十。一依重病明無犯。二依心狂亂明無犯。三依他生覺想明無犯。四依為他宣說明無犯。五依為余談論明無犯。六依屬耳聽明無犯。七依持護說法人意明無犯。八依調伏明無犯。九依護僧制明無犯。十
【現代漢語翻譯】 現代漢語譯本 等三相分為三部分：一、標明犯戒與非犯戒；二、標明染污與非染污；三、標明煩惱。二、分別解釋分為四十四部分：一、依據三寶（佛寶、法寶、僧寶）說明違越的過失，分為五部分：一、標明犯戒的學人；二、說明供養之處，分為三部分：一、依據佛寶說明供養之處，如論中所說；二、依據法寶說明供養之處，分為兩部分：一、依據理、行、果法說明供養之處；二、依據教法說明供養之處，分為兩部分：一、標明；二、解釋；三、依據僧寶說明供養之處，分為兩部分：一、標明；二、解釋。第三、說明供養的本體，分為兩部分：一、標明；二、解釋，分為三部分：一、依據身業說明供養的本體；二、依據語業說明供養的本體；三、依據意業說明供養的本體。第四、說明違犯的相狀，分為兩部分：一、總說；二、別說，分為兩部分：一、說明有染污的犯戒；二、說明無染污的犯戒。第五、說明無犯的相狀，分為兩部分：一、標明；二、解釋，分為兩部分：一、依據心狂說明無犯；二、依據證凈的意樂說明無犯，分為兩部分：一、說明正義；二、立比喻。二、分別解釋分為四十四部分中，第二部分依據利養等說明違犯的過失，分為三部分：一、標明犯戒的學人；二、說明犯戒的相狀，分為三部分：一、立因；二、顯果；三、總結；三、說明無犯的相狀，分為兩部分：一、標明；二、解釋。二、分別解釋分為四十四部分中，第三部分依據耆長（年長者）等說明違犯的過失，分為六部分：一、標明犯戒的學人；二、指示恭敬之處，分為三部分，如論中所說；三、說明犯戒的原因，分為三部分，如論中所說；四、顯示犯戒的果報，分為兩部分：一、不推讓座位；二、不迴應。五、說明犯戒的相狀，分為兩部分：一、說明染污的犯戒，分為三部分：一、立因；二、顯果；三、總結；二、說明非染污的犯戒，分為四部分，如論中所說。六、說明無犯的相狀，分為兩部分：一、總標；二、分別解釋，分為十部分：一、依據重病說明無犯；二、依據心狂亂說明無犯；三、依據他生覺想說明無犯；四、依據為他人宣說（佛法）說明無犯；五、依據為他人談論（世俗事）說明無犯；六、依據屬耳聽（聽聞佛法）說明無犯；七、依據持護說法人的意願說明無犯；八、依據調伏（煩惱）說明無犯；九、依據護持僧團的制度說明無犯；十、依據...
【English Translation】 English version These three aspects are divided into three parts: 1. Identifying offenses and non-offenses; 2. Identifying defilements and non-defilements; 3. Identifying afflictions. 2. Separate explanations are divided into forty-four parts: 1. Based on the Three Jewels (Buddha Jewel, Dharma Jewel, Sangha Jewel), explaining the transgressions, divided into five parts: 1. Identifying the learners who commit offenses; 2. Explaining the places of offering, divided into three parts: 1. Based on the Buddha Jewel, explaining the places of offering, as stated in the treatise; 2. Based on the Dharma Jewel, explaining the places of offering, divided into two parts: 1. Based on the principles, practices, and results of the Dharma, explaining the places; 2. Based on the teaching of the Dharma, explaining the places, divided into two parts: 1. Identifying; 2. Explaining; 3. Based on the Sangha Jewel, explaining the places of offering, divided into two parts: 1. Identifying; 2. Explaining. 3. Explaining the essence of offering, divided into two parts: 1. Identifying; 2. Explaining, divided into three parts: 1. Based on bodily actions, explaining the essence of offering; 2. Based on verbal actions, explaining the essence of offering; 3. Based on mental actions, explaining the essence of offering. 4. Explaining the characteristics of transgressions, divided into two parts: 1. General explanation; 2. Specific explanation, divided into two parts: 1. Explaining offenses with defilements; 2. Explaining offenses without defilements. 5. Explaining the characteristics of non-offenses, divided into two parts: 1. Identifying; 2. Explaining, divided into two parts: 1. Based on mental derangement, explaining non-offenses; 2. Based on pure intention, explaining non-offenses, divided into two parts: 1. Explaining the correct meaning; 2. Establishing a metaphor. 2. Among the forty-four parts of separate explanations, the second part explains the transgressions based on gains and offerings, divided into three parts: 1. Identifying the learners who commit offenses; 2. Explaining the characteristics of offenses, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Concluding; 3. Explaining the characteristics of non-offenses, divided into two parts: 1. Identifying; 2. Explaining. 2. Among the forty-four parts of separate explanations, the third part explains the transgressions based on elders, etc., divided into six parts: 1. Identifying the learners who commit offenses; 2. Indicating the places of respect, divided into three parts, as stated in the treatise; 3. Explaining the causes of offenses, divided into three parts, as stated in the treatise; 4. Revealing the consequences of offenses, divided into two parts: 1. Not yielding the seat; 2. Not responding. 5. Explaining the characteristics of offenses, divided into two parts: 1. Explaining offenses with defilements, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Concluding; 2. Explaining offenses without defilements, divided into four parts, as stated in the treatise. 6. Explaining the characteristics of non-offenses, divided into two parts: 1. General identification; 2. Separate explanations, divided into ten parts: 1. Based on serious illness, explaining non-offenses; 2. Based on mental derangement, explaining non-offenses; 3. Based on thoughts arising from others, explaining non-offenses; 4. Based on explaining (the Dharma) to others, explaining non-offenses; 5. Based on discussing (worldly matters) with others, explaining non-offenses; 6. Based on listening attentively (to the Dharma), explaining non-offenses; 7. Based on upholding the intention of the Dharma speaker, explaining non-offenses; 8. Based on subduing (afflictions), explaining non-offenses; 9. Based on protecting the Sangha's rules, explaining non-offenses; 10. Based on...
依持護多人意明無犯。
二別釋分四十四中第四依不受他飲食衣服等明違犯過分五。一標犯學人。二明請處分二如論。三明施體。四明犯相分二。一明染犯分三。一立因。二顯果。三結。二明非染犯分四如論。五明無犯相分二。一總標。二別釋分十四。一依疾病明無犯。二依無力明無犯。三依狂亂明無犯。四依懸遠明無犯。五依怖畏明無犯。六依調彼明無犯。七依余先請明無犯。八依護善品明無犯。九依引未曾有義明無犯。十依法義無退明無犯。十一依論義明無犯。十二依詐請明無犯。十三依護多人意明無犯。十四依護僧制明無犯。
二別釋分四十四中第五依不受他末尼等明違犯法分五。一標犯學人。二明施人。三明施物。四犯相分二。一明染犯分三。一立因。二顯果。三結。二明非染犯分四如論。五明無犯相分二。一總標。二別釋分八。一依狂亂明無犯。二依心生染著明無犯。三依追悔明無犯。四依知施迷亂明無犯。五依知施主貧明無犯。六依僧及塔物明無犯。七依知是盜物明無犯。八依多生過患明無犯分二。一標。二釋分六如論。
二別釋分四十四中第六依不施他法明違犯法分四。一標犯學人。二明求人。三明犯相分二。一明染犯分三。一立因。二顯果。三結。二明非染犯分四如論。四明無犯
【現代漢語翻譯】 現代漢語譯本 依持護多人意明無犯。
二別釋分四十四中第四依不受他飲食衣服等明違犯過分五。一標犯學人。二明請處分二如論。三明施體。四明犯相分二。一明染犯分三。一立因。二顯果。三結。二明非染犯分四如論。五明無犯相分二。一總標。二別釋分十四。一依疾病明無犯。二依無力明無犯。三依狂亂明無犯。四依懸遠明無犯。五依怖畏明無犯。六依調彼明無犯。七依余先請明無犯。八依護善品明無犯。九依引未曾有義明無犯。十依法義無退明無犯。十一依論義明無犯。十二依詐請明無犯。十三依護多人意明無犯。十四依護僧制明無犯。
二別釋分四十四中第五依不受他末尼（money，錢財）等明違犯法分五。一標犯學人。二明施人。三明施物。四犯相分二。一明染犯分三。一立因。二顯果。三結。二明非染犯分四如論。五明無犯相分二。一總標。二別釋分八。一依狂亂明無犯。二依心生染著明無犯。三依追悔明無犯。四依知施迷亂明無犯。五依知施主貧明無犯。六依僧及塔物明無犯。七依知是盜物明無犯。八依多生過患明無犯分二。一標。二釋分六如論。
二別釋分四十四中第六依不施他法明違犯法分四。一標犯學人。二明求人。三明犯相分二。一明染犯分三。一立因。二顯果。三結。二明非染犯分四如論。四明無犯
【English Translation】 English version Relying on protecting the intentions of many people, it is clarified that there is no transgression.
The second detailed explanation, divided into forty-four parts, includes the fourth section, which clarifies the transgressions related to not accepting food, clothing, etc., from others, divided into five parts: 1. Identifying the transgressing learner. 2. Clarifying the circumstances of invitation, as in the treatise. 3. Clarifying the nature of the offering. 4. Clarifying the aspects of transgression, divided into two parts: 1. Clarifying the transgression with attachment, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 2. Clarifying the transgression without attachment, divided into four parts, as in the treatise. 5. Clarifying the aspects of no transgression, divided into two parts: 1. General statement. 2. Detailed explanation, divided into fourteen parts: 1. No transgression due to illness. 2. No transgression due to weakness. 3. No transgression due to madness. 4. No transgression due to remoteness. 5. No transgression due to fear. 6. No transgression due to taming others. 7. No transgression due to prior invitation. 8. No transgression due to protecting wholesome qualities. 9. No transgression due to introducing unprecedented meanings. 10. No transgression when the meaning of the Dharma is not diminished. 11. No transgression according to the meaning of the treatise. 12. No transgression due to deceptive invitation. 13. No transgression due to protecting the intentions of many people. 14. No transgression due to protecting the monastic rules.
The second detailed explanation, divided into forty-four parts, includes the fifth section, which clarifies the transgressions related to not accepting 'mani' (money, valuables) etc., from others, divided into five parts: 1. Identifying the transgressing learner. 2. Clarifying the giver. 3. Clarifying the object of offering. 4. Aspects of transgression, divided into two parts: 1. Clarifying the transgression with attachment, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 2. Clarifying the transgression without attachment, divided into four parts, as in the treatise. 5. Clarifying the aspects of no transgression, divided into two parts: 1. General statement. 2. Detailed explanation, divided into eight parts: 1. No transgression due to madness. 2. No transgression due to arising of attachment in the mind. 3. No transgression due to regret. 4. No transgression due to knowing the giver is confused. 5. No transgression due to knowing the donor is poor. 6. No transgression regarding property of the Sangha and stupas. 7. No transgression due to knowing it is stolen property. 8. No transgression due to many arising faults, divided into two parts: 1. Statement. 2. Explanation, divided into six parts, as in the treatise.
The second detailed explanation, divided into forty-four parts, includes the sixth section, which clarifies the transgressions related to not giving the Dharma to others, divided into four parts: 1. Identifying the transgressing learner. 2. Clarifying the seeker. 3. Clarifying the aspects of transgression, divided into two parts: 1. Clarifying the transgression with attachment, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 2. Clarifying the transgression without attachment, divided into four parts, as in the treatise. 4. Clarifying no transgression.
相分二。一總標。二別釋分八。一依求過明無犯。二依重病明無犯。三依狂亂明無犯。四依調彼明無犯。五依不通利明無犯。六依無恭敬等明無犯分三如論。七依知彼根純明無犯分四如論。八依非法流佈明無犯。
二別釋分四十四中第七依棄捨犯戒有情不作饒益明違犯法分四。一標犯學人。二列可悲人。三明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明非染犯分三。一明正義。二徴。三答所以。四明無犯相分二。一總標。二別釋分四。一依狂亂明無犯。二依調伏明無犯。三依護多人意明無犯。四依護僧制明無犯。
二別釋分四十四中第八依不與聲聞等同學少事等明違犯法分四。一標犯學人。二明等同學相分三。一明等學正義。二徴。三答所以。第三明非等同學義分四。一明非等學正義。二徴。三答所以。四明妙義分五。一依受衣服明妙義。二依求缽明妙義。三依織作衣明妙義。四依為他與求眾多衣服等明妙義。五總結。第四明正學處相分二。一標犯學人。二明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明非染犯分四如論。
二別釋分四十四中第九依諸性罪少分不現行無有違犯明學處法分二。一總標分二。一標犯學人。二明正學處相。二別釋分二 一依身業明學處相分三。
【現代漢語翻譯】 現代漢語譯本：相有二種。一是總的標示，二是分別解釋，分為八個方面。一是依據尋求過失來說明沒有違犯，二是依據重病來說明沒有違犯，三是依據狂亂來說明沒有違犯，四是依據調伏對方來說明沒有違犯，五是依據不通曉事理來說明沒有違犯，六是依據沒有恭敬等情況來說明沒有違犯，分為三種情況，如論中所述。七是依據知道對方根器純熟來說明沒有違犯，分為四種情況，如論中所述。八是依據非法流佈來說明沒有違犯。
二、分別解釋分為四十四個部分，其中第七個部分是依據捨棄犯戒的有情而不加以饒益來說明違犯之法，分為四個方面。一是標示違犯的學人（學習戒律的人），二是列舉可悲之人，三是說明違犯的相狀，分為兩種。一是說明有染污心的違犯，分為三個方面。一是建立原因，二是顯示結果，三是總結。二是說明非染污心的違犯，分為三個方面。一是說明正義，二是提問，三是回答原因。四是說明沒有違犯的相狀，分為兩種。一是總的標示，二是分別解釋，分為四個方面。一是依據狂亂來說明沒有違犯，二是依據調伏來說明沒有違犯，三是依據保護多數人的意願來說明沒有違犯，四是依據保護僧團的制度來說明沒有違犯。
二、分別解釋分為四十四個部分，其中第八個部分是依據不與聲聞等同學一起做小事等來說明違犯之法，分為四個方面。一是標示違犯的學人，二是說明等同學的相狀，分為三個方面。一是說明等學的正義，二是提問，三是回答原因。第三，說明非等同學的意義，分為四個方面。一是說明非等學的正義，二是提問，三是回答原因，四是說明妙義，分為五個方面。一是依據接受衣服來說明妙義，二是依據乞求缽來說明妙義，三是依據織作衣服來說明妙義，四是依據為他人給予或乞求眾多衣服等來說明妙義，五是總結。第四，說明正學處的相狀，分為兩種。一是標示違犯的學人，二是說明違犯的相狀，分為兩種。一是說明有染污心的違犯，分為三個方面。一是建立原因，二是顯示結果，三是總結。二是說明非染污心的違犯，分為四種情況，如論中所述。
二、分別解釋分為四十四個部分，其中第九個部分是依據諸個性罪的少部分沒有現行，就沒有違犯來說明學處之法，分為兩種。一是總的標示，分為兩種。一是標示違犯的學人，二是說明正學處的相狀。二是分別解釋，分為兩種。一是依據身業來說明學處的相狀，分為三個方面。
【English Translation】 English version: There are two aspects to the characteristics (相, lakshana). First, a general indication. Second, a separate explanation in eight parts. First, based on seeking faults, it is explained that there is no transgression. Second, based on serious illness, it is explained that there is no transgression. Third, based on madness, it is explained that there is no transgression. Fourth, based on taming others, it is explained that there is no transgression. Fifth, based on not being proficient, it is explained that there is no transgression. Sixth, based on the absence of respect, etc., it is explained that there is no transgression, divided into three cases as described in the treatise. Seventh, based on knowing that the other's faculties are pure, it is explained that there is no transgression, divided into four cases as described in the treatise. Eighth, based on the spread of unlawful teachings, it is explained that there is no transgression.
Second, the separate explanation is divided into forty-four parts, of which the seventh part, based on abandoning sentient beings who violate the precepts without benefiting them, explains the transgressions of the Dharma, divided into four aspects. First, indicating the śikṣamāṇa (學人, trainee) who transgresses. Second, listing the pitiable individuals. Third, explaining the characteristics of the transgression, divided into two types. First, explaining the transgression with defilement, divided into three aspects. First, establishing the cause. Second, revealing the result. Third, concluding. Second, explaining the transgression without defilement, divided into three aspects. First, explaining the correct meaning. Second, questioning. Third, answering the reason. Fourth, explaining the characteristics of no transgression, divided into two types. First, a general indication. Second, a separate explanation in four aspects. First, based on madness, it is explained that there is no transgression. Second, based on taming, it is explained that there is no transgression. Third, based on protecting the intentions of many people, it is explained that there is no transgression. Fourth, based on protecting the monastic rules, it is explained that there is no transgression.
Second, the separate explanation is divided into forty-four parts, of which the eighth part, based on not sharing minor matters with fellow śrāvakas (聲聞, hearers) etc., explains the transgressions of the Dharma, divided into four aspects. First, indicating the śikṣamāṇa who transgresses. Second, explaining the characteristics of fellow students, divided into three aspects. First, explaining the correct meaning of fellow students. Second, questioning. Third, answering the reason. Third, explaining the meaning of not being fellow students, divided into four aspects. First, explaining the correct meaning of not being fellow students. Second, questioning. Third, answering the reason. Fourth, explaining the subtle meaning, divided into five aspects. First, based on receiving robes, explaining the subtle meaning. Second, based on begging for bowls, explaining the subtle meaning. Third, based on weaving robes, explaining the subtle meaning. Fourth, based on giving or begging for many robes, etc., for others, explaining the subtle meaning. Fifth, concluding. Fourth, explaining the characteristics of the correct śikṣāpada (學處, training precepts), divided into two types. First, indicating the śikṣamāṇa who transgresses. Second, explaining the characteristics of the transgression, divided into two types. First, explaining the transgression with defilement, divided into three aspects. First, establishing the cause. Second, revealing the result. Third, concluding. Second, explaining the transgression without defilement, divided into four cases as described in the treatise.
Second, the separate explanation is divided into forty-four parts, of which the ninth part, based on the fact that minor portions of the inherently sinful actions are not manifested, there is no transgression, explaining the śikṣāpada Dharma, divided into two types. First, a general indication, divided into two aspects. First, indicating the śikṣamāṇa who transgresses. Second, explaining the characteristics of the correct śikṣāpada. Second, a separate explanation, divided into two types. First, based on bodily actions, explaining the characteristics of the śikṣāpada, divided into three aspects.
一依殺業明學處分三。一立悲處分五如論。二明思念分二。一明先思。二明後作相。三明勝利。二依盜業明學處分三。一依黜位明學處分三。一立見非。二明思念。三明勝利。二依奪取明學處分三。一立見非。二明思念。三明還法分三如論。三依眾生等明學處分三。一立見非。二明思念。三明勝利。三依非梵行明學處分二。一依在家菩薩明學處相分三。一立悲處。二明思念。三明勝利。二依出家菩薩明學處相 第二依語業明學處相分四。一依妄語明學相分三。一立悲處。二明思念。三明勝明。二依離間語明學處相分三。一立悲處。二明思念。三明勝利。三依粗惡語明學相分三。一立悲處。二明思念。三明勝利。四依綺語明學處相分三。一立悲處。二明思念。三明勝利。
二別釋分四十四中第十依邪命法明違犯學處分三。一標犯學人。二明犯相分三。一立因。二顯果。三結。三明無犯相分二。一標。二釋 二別釋分四十四中第十一依心不寂靜立學處分三。一標犯學人。二明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明無染犯。三明無犯相分二。一總標。二別釋分五。一依生起對治明無犯。二依解他嫌恨明無犯。三依除遣他愁明無犯。四依持護他意明無犯。五依表內清凈明無犯。
二別釋分四十
【現代漢語翻譯】 現代漢語譯本 一、依殺業明學處分三： 1. 立悲處分五，如論所述。 2. 明思念分二： 1. 明先思。 2. 明後作相。 3. 明勝利。 二、依盜業明學處分三： 1. 依黜位明學處分三： 1. 立見非。 2. 明思念。 3. 明勝利。 2. 依奪取明學處分三： 1. 立見非。 2. 明思念。 3. 明還法分三，如論所述。 3. 依眾生等明學處分三： 1. 立見非。 2. 明思念。 3. 明勝利。 三、依非梵行明學處分二： 1. 依在家菩薩明學處相分三： 1. 立悲處。 2. 明思念。 3. 明勝利。 2. 依出家菩薩明學處相。 第二、依語業明學處相分四： 1. 依妄語明學相分三： 1. 立悲處。 2. 明思念。 3. 明勝明。 2. 依離間語明學處相分三： 1. 立悲處。 2. 明思念。 3. 明勝利。 3. 依粗惡語明學相分三： 1. 立悲處。 2. 明思念。 3. 明勝利。 4. 依綺語明學處相分三： 1. 立悲處。 2. 明思念。 3. 明勝利。 二、別釋分四十四中第十，依邪命法明違犯學處分三： 1. 標犯學人。 2. 明犯相分三： 1. 立因。 2. 顯果。 3. 結。 3. 明無犯相分二： 1. 標。 2. 釋。 二、別釋分四十四中第十一，依心不寂靜立學處分三： 1. 標犯學人。 2. 明犯相分二： 1. 明有染犯分三： 1. 立因。 2. 顯果。 3. 結。 2. 明無染犯。 3. 明無犯相分二： 1. 總標。 2. 別釋分五： 1. 依生起對治明無犯。 2. 依解他嫌恨明無犯。 3. 依除遣他愁明無犯。 4. 依持護他意明無犯。 5. 依表內清凈明無犯。 二、別釋分四十 English version Regarding the explanation of precepts based on killing, there are three divisions: 1. Establishing the aspect of compassion, divided into five parts, as described in the treatise. 2. Explaining contemplation, divided into two parts: 1. Explaining prior contemplation. 2. Explaining the subsequent act. 3. Explaining the benefits. Regarding the explanation of precepts based on stealing, there are three divisions: 1. Explaining precepts based on demotion, divided into three parts: 1. Establishing wrong views. 2. Explaining contemplation. 3. Explaining the benefits. 2. Explaining precepts based on taking away, divided into three parts: 1. Establishing wrong views. 2. Explaining contemplation. 3. Explaining the method of restitution, divided into three parts, as described in the treatise. 3. Explaining precepts based on sentient beings, divided into three parts: 1. Establishing wrong views. 2. Explaining contemplation. 3. Explaining the benefits. Regarding the explanation of precepts based on non-celibate conduct, there are two divisions: 1. Explaining the aspect of precepts based on lay Bodhisattvas, divided into three parts: 1. Establishing the aspect of compassion. 2. Explaining contemplation. 3. Explaining the benefits. 2. Explaining the aspect of precepts based on ordained Bodhisattvas. Secondly, regarding the explanation of precepts based on verbal actions, there are four divisions: 1. Explaining the aspect of precepts based on false speech, divided into three parts: 1. Establishing the aspect of compassion. 2. Explaining contemplation. 3. Explaining the clear understanding of benefits. 2. Explaining the aspect of precepts based on divisive speech, divided into three parts: 1. Establishing the aspect of compassion. 2. Explaining contemplation. 3. Explaining the benefits. 3. Explaining the aspect of precepts based on harsh speech, divided into three parts: 1. Establishing the aspect of compassion. 2. Explaining contemplation. 3. Explaining the benefits. 4. Explaining the aspect of precepts based on frivolous speech, divided into three parts: 1. Establishing the aspect of compassion. 2. Explaining contemplation. 3. Explaining the benefits. Secondly, among the forty-four separate explanations, the tenth concerns explaining the violation of precepts based on unethical means of livelihood, divided into three parts: 1. Identifying the person who violates the precept. 2. Explaining the aspects of violation, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 3. Explaining the aspects of non-violation, divided into two parts: 1. Identification. 2. Explanation. Secondly, among the forty-four separate explanations, the eleventh concerns establishing precepts based on a restless mind, divided into three parts: 1. Identifying the person who violates the precept. 2. Explaining the aspects of violation, divided into two parts: 1. Explaining violation with defilement, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 2. Explaining violation without defilement. 3. Explaining the aspects of non-violation, divided into two parts: 1. General identification. 2. Separate explanation, divided into five parts: 1. Explaining non-violation based on generating antidotes. 2. Explaining non-violation based on resolving others' resentment. 3. Explaining non-violation based on dispelling others' sorrow. 4. Explaining non-violation based on protecting others' intentions. 5. Explaining non-violation based on expressing inner purity. Secondly, separate explanation, divided into forty
【English Translation】 English version Regarding the explanation of precepts based on killing, there are three divisions: 1. Establishing the aspect of compassion, divided into five parts, as described in the treatise. 2. Explaining contemplation, divided into two parts: 1. Explaining prior contemplation. 2. Explaining the subsequent act. 3. Explaining the benefits. Regarding the explanation of precepts based on stealing, there are three divisions: 1. Explaining precepts based on demotion, divided into three parts: 1. Establishing wrong views. 2. Explaining contemplation. 3. Explaining the benefits. 2. Explaining precepts based on taking away, divided into three parts: 1. Establishing wrong views. 2. Explaining contemplation. 3. Explaining the method of restitution, divided into three parts, as described in the treatise. 3. Explaining precepts based on sentient beings, divided into three parts: 1. Establishing wrong views. 2. Explaining contemplation. 3. Explaining the benefits. Regarding the explanation of precepts based on non-celibate conduct, there are two divisions: 1. Explaining the aspect of precepts based on lay Bodhisattvas, divided into three parts: 1. Establishing the aspect of compassion. 2. Explaining contemplation. 3. Explaining the benefits. 2. Explaining the aspect of precepts based on ordained Bodhisattvas. Secondly, regarding the explanation of precepts based on verbal actions, there are four divisions: 1. Explaining the aspect of precepts based on false speech, divided into three parts: 1. Establishing the aspect of compassion. 2. Explaining contemplation. 3. Explaining the clear understanding of benefits. 2. Explaining the aspect of precepts based on divisive speech, divided into three parts: 1. Establishing the aspect of compassion. 2. Explaining contemplation. 3. Explaining the benefits. 3. Explaining the aspect of precepts based on harsh speech, divided into three parts: 1. Establishing the aspect of compassion. 2. Explaining contemplation. 3. Explaining the benefits. 4. Explaining the aspect of precepts based on frivolous speech, divided into three parts: 1. Establishing the aspect of compassion. 2. Explaining contemplation. 3. Explaining the benefits. Secondly, among the forty-four separate explanations, the tenth concerns explaining the violation of precepts based on unethical means of livelihood, divided into three parts: 1. Identifying the person who violates the precept. 2. Explaining the aspects of violation, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 3. Explaining the aspects of non-violation, divided into two parts: 1. Identification. 2. Explanation. Secondly, among the forty-four separate explanations, the eleventh concerns establishing precepts based on a restless mind, divided into three parts: 1. Identifying the person who violates the precept. 2. Explaining the aspects of violation, divided into two parts: 1. Explaining violation with defilement, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 2. Explaining violation without defilement. 3. Explaining the aspects of non-violation, divided into two parts: 1. General identification. 2. Separate explanation, divided into five parts: 1. Explaining non-violation based on generating antidotes. 2. Explaining non-violation based on resolving others' resentment. 3. Explaining non-violation based on dispelling others' sorrow. 4. Explaining non-violation based on protecting others' intentions. 5. Explaining non-violation based on expressing inner purity. Secondly, separate explanation, divided into forty
四中第十二依厭背涅槃隨順煩惱立違犯學處分五。一總標。二別釋邪論分三。一明應厭背涅槃。二明不應怖二煩惱。三明所以。三立犯相。四徴。五答所以分三。一校量二聖行業。二明所以 三結。
二別釋分四十四中第十三依不護譏嫌戒立學處分四。一總標。二別釋分四如論。三明犯相分二。一明有染犯。二明非染犯。四明無犯相分二。一總標。二別釋分五。一依外道明無犯。二依憎嫉明無犯。三依出家三事明無犯。四依他忿明無犯。五依心倒明無犯。
二別釋分四十四中第十四依不行辛楚加行攝利有情立學處相分三。一標犯學人。二明犯相分三。一立因。二顯果。三結。三明無犯相分二。一標。二釋。
二別釋分四十四中第十五依四沙門法立學處相分二。一立犯學人。二明犯相分二。一立因。二顯果。
二別釋分四十四中第十六依不如理謝過立學處相分四。一標犯學人。二顯侵惱分二如論。三明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明非染犯。四明無犯相分二。一總標。二別釋分六。一依調伏明無犯。二依外道明無犯。三依教行非法明無犯。四依增憤明無犯。五依他無嫌恨明無犯。六依他羞恥明無犯。
二別釋分四十四中第十七依不受悔謝立學處相分四。一立犯
【現代漢語翻譯】 現代漢語譯本： 四十四中第十二，依據厭背涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）隨順煩惱而設立違犯學處，分為五部分：一、總標；二、分別解釋邪論，分為三部分：一、闡明應當厭背涅槃；二、闡明不應當畏懼兩種煩惱；三、闡明原因；三、確立犯相；四、提問；五、回答原因，分為三部分：一、衡量二聖的行業；二、闡明原因；三、總結。 二、分別解釋，分為四十四中第十三，依據不顧及譏嫌戒而設立學處，分為四部分：一、總標；二、分別解釋，分為四部分，如論中所述；三、闡明犯相，分為兩部分：一、闡明有染犯；二、闡明非染犯；四、闡明無犯相，分為兩部分：一、總標；二、分別解釋，分為五部分：一、依據外道闡明無犯；二、依據憎嫉闡明無犯；三、依據出家三事闡明無犯；四、依據他人忿怒闡明無犯；五、依據心識顛倒闡明無犯。 二、分別解釋，分為四十四中第十四，依據不行辛楚加行而攝取利益有情，設立學處相，分為三部分：一、標明犯學之人；二、闡明犯相，分為三部分：一、確立原因；二、顯示結果；三、總結；三、闡明無犯相，分為兩部分：一、標明；二、解釋。 二、分別解釋，分為四十四中第十五，依據四沙門法設立學處相，分為兩部分：一、確立犯學之人；二、闡明犯相，分為兩部分：一、確立原因；二、顯示結果。 二、分別解釋，分為四十四中第十六，依據不如理謝過設立學處相，分為四部分：一、標明犯學之人；二、顯示侵惱，分為兩部分，如論中所述；三、闡明犯相，分為兩部分：一、闡明有染犯，分為三部分：一、確立原因；二、顯示結果；三、總結；二、闡明非染犯；四、闡明無犯相，分為兩部分：一、總標；二、分別解釋，分為六部分：一、依據調伏闡明無犯；二、依據外道闡明無犯；三、依據教行非法闡明無犯；四、依據增憤闡明無犯；五、依據他人無嫌恨闡明無犯；六、依據他人羞恥闡明無犯。 二、分別解釋，分為四十四中第十七，依據不受悔謝設立犯相
【English Translation】 English version: Among the forty-four, the twelfth is based on turning away from Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) and following afflictions, establishing the precepts for transgression, divided into five parts: 1. General introduction; 2. Separate explanation of wrong views, divided into three parts: 1. Clarifying that one should turn away from Nirvana; 2. Clarifying that one should not fear the two afflictions; 3. Clarifying the reason; 3. Establishing the characteristics of transgression; 4. Questioning; 5. Answering the reason, divided into three parts: 1. Comparing the actions of the two saints; 2. Clarifying the reason; 3. Conclusion. 2. Separate explanation, divided into the forty-fourth among the thirteenth, based on not guarding against criticism and suspicion, establishing the precepts, divided into four parts: 1. General introduction; 2. Separate explanation, divided into four parts, as described in the treatise; 3. Clarifying the characteristics of transgression, divided into two parts: 1. Clarifying transgression with defilement; 2. Clarifying transgression without defilement; 4. Clarifying the characteristics of non-transgression, divided into two parts: 1. General introduction; 2. Separate explanation, divided into five parts: 1. Clarifying non-transgression based on external paths; 2. Clarifying non-transgression based on hatred and jealousy; 3. Clarifying non-transgression based on the three matters of renunciation; 4. Clarifying non-transgression based on others' anger; 5. Clarifying non-transgression based on mental inversion. 2. Separate explanation, divided into the forty-fourth among the fourteenth, based on not practicing harsh asceticism but gathering benefit for sentient beings, establishing the characteristics of the precepts, divided into three parts: 1. Identifying the person who transgresses the precepts; 2. Clarifying the characteristics of transgression, divided into three parts: 1. Establishing the cause; 2. Showing the result; 3. Conclusion; 3. Clarifying the characteristics of non-transgression, divided into two parts: 1. Identification; 2. Explanation. 2. Separate explanation, divided into the forty-fourth among the fifteenth, based on the four Śrāmaṇa dharmas, establishing the characteristics of the precepts, divided into two parts: 1. Establishing the person who transgresses the precepts; 2. Clarifying the characteristics of transgression, divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Separate explanation, divided into the forty-fourth among the sixteenth, based on not properly apologizing for transgressions, establishing the characteristics of the precepts, divided into four parts: 1. Identifying the person who transgresses the precepts; 2. Showing the offense, divided into two parts, as described in the treatise; 3. Clarifying the characteristics of transgression, divided into two parts: 1. Clarifying transgression with defilement, divided into three parts: 1. Establishing the cause; 2. Showing the result; 3. Conclusion; 2. Clarifying transgression without defilement; 4. Clarifying the characteristics of non-transgression, divided into two parts: 1. General introduction; 2. Separate explanation, divided into six parts: 1. Clarifying non-transgression based on subduing; 2. Clarifying non-transgression based on external paths; 3. Clarifying non-transgression based on teaching and practice that are not in accordance with the Dharma; 4. Clarifying non-transgression based on increased anger; 5. Clarifying non-transgression based on others having no resentment; 6. Clarifying non-transgression based on others' shame. 2. Separate explanation, divided into the forty-fourth among the seventeenth, based on not accepting repentance and apology, establishing the characteristics of transgression.
人。二顯他侵相。三明犯相分二。一依嫌恨心明犯相分三。一立因。二顯果。三結。二依不能忍明犯相。四明無犯相分二。一標。二釋分二。一依調伏明無犯。二依不如法明無犯。
二別釋分四十四中第十八依合恨立學處分三。一立犯人。二明犯相分三。一立因。二顯果。三結。三明無犯相分二。一標。二釋。
二別釋分四十四中第十九依以愛染心攝受徒眾立學處相分三。一標犯人。二明犯相分三。一立因。二顯果。三結。三明無犯相分二。一標。二釋。
二別釋分四十四中第二十依貪著睡樂等立學處相分三。一標犯人。二明犯相分三。一立因。二顯果。三結。三明無犯相分二。一總標。二別釋分四。一依疾病明無犯。二依無力明無犯。三依行路明無犯。四依修對治明無犯。
二別釋分四十四中第二十一依談說世事立學處相分三。一標犯人。二明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明非染犯。三明無犯相分二。一總標。二別釋分三。一依護他意明無犯。二依希奇明無犯。三依他問明無犯。
二別釋分四十四中第二十二依不求教授立學處相分三。一標犯人。二明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明無染犯。三明無犯相分二。一總標。二別釋分五
【現代漢語翻譯】 現代漢語譯本：人。二、顯示他侵犯的相狀。三、說明犯相，分為兩部分。一、依據嫌恨心說明犯相，分為三部分。一、設立原因。二、顯示結果。三、總結。二、依據不能忍耐說明犯相。四、說明無犯相，分為兩部分。一、標示。二、解釋，分為兩部分。一、依據調伏說明無犯。二、依據不如法說明無犯。
二、分別解釋四十四條戒律，其中第十八條，依據因憤怒而結合設立學處，分為三部分。一、設立犯戒之人。二、說明犯相，分為三部分。一、設立原因。二、顯示結果。三、總結。三、說明無犯相，分為兩部分。一、標示。二、解釋。
二、分別解釋四十四條戒律，其中第十九條，依據以愛染心攝受徒眾設立學處相，分為三部分。一、標示犯戒之人。二、說明犯相，分為三部分。一、設立原因。二、顯示結果。三、總結。三、說明無犯相，分為兩部分。一、標示。二、解釋。
二、分別解釋四十四條戒律，其中第二十條，依據貪著睡眠安樂等設立學處相，分為三部分。一、標示犯戒之人。二、說明犯相，分為三部分。一、設立原因。二、顯示結果。三、總結。三、說明無犯相，分為兩部分。一、總標示。二、分別解釋，分為四部分。一、依據疾病說明無犯。二、依據無力說明無犯。三、依據行路說明無犯。四、依據修習對治說明無犯。
二、分別解釋四十四條戒律，其中第二十一條，依據談說世事設立學處相，分為三部分。一、標示犯戒之人。二、說明犯相，分為兩部分。一、說明有染犯，分為三部分。一、設立原因。二、顯示結果。三、總結。二、說明非染犯。三、說明無犯相，分為兩部分。一、總標示。二、分別解釋，分為三部分。一、依據護他人意說明無犯。二、依據希奇說明無犯。三、依據他人提問說明無犯。
二、分別解釋四十四條戒律，其中第二十二條，依據不求教授設立學處相，分為三部分。一、標示犯戒之人。二、說明犯相，分為兩部分。一、說明有染犯，分為三部分。一、設立原因。二、顯示結果。三、總結。二、說明無染犯。三、說明無犯相，分為兩部分。一、總標示。二、分別解釋，分為五部分。
【English Translation】 English version: Person. Two, showing the appearance of his transgression. Three, explaining the offense, divided into two parts. One, explaining the offense based on resentment, divided into three parts. One, establishing the cause. Two, showing the result. Three, concluding. Two, explaining the offense based on inability to endure. Four, explaining non-offense, divided into two parts. One, indicating. Two, explaining, divided into two parts. One, explaining non-offense based on taming. Two, explaining non-offense based on unlawfulness.
Two, separately explaining the forty-four precepts, among which the eighteenth, establishing the training rule based on combining with anger, divided into three parts. One, establishing the person who violates the precept. Two, explaining the offense, divided into three parts. One, establishing the cause. Two, showing the result. Three, concluding. Three, explaining non-offense, divided into two parts. One, indicating. Two, explaining.
Two, separately explaining the forty-four precepts, among which the nineteenth, establishing the training rule based on receiving disciples with attachment, divided into three parts. One, indicating the person who violates the precept. Two, explaining the offense, divided into three parts. One, establishing the cause. Two, showing the result. Three, concluding. Three, explaining non-offense, divided into two parts. One, indicating. Two, explaining.
Two, separately explaining the forty-four precepts, among which the twentieth, establishing the training rule based on being attached to sleep and pleasure, divided into three parts. One, indicating the person who violates the precept. Two, explaining the offense, divided into three parts. One, establishing the cause. Two, showing the result. Three, concluding. Three, explaining non-offense, divided into two parts. One, general indication. Two, separate explanation, divided into four parts. One, explaining non-offense based on illness. Two, explaining non-offense based on weakness. Three, explaining non-offense based on traveling. Four, explaining non-offense based on practicing antidotes.
Two, separately explaining the forty-four precepts, among which the twenty-first, establishing the training rule based on discussing worldly matters, divided into three parts. One, indicating the person who violates the precept. Two, explaining the offense, divided into two parts. One, explaining offense with defilement, divided into three parts. One, establishing the cause. Two, showing the result. Three, concluding. Two, explaining offense without defilement. Three, explaining non-offense, divided into two parts. One, general indication. Two, separate explanation, divided into three parts. One, explaining non-offense based on protecting others' intentions. Two, explaining non-offense based on rarity. Three, explaining non-offense based on others' questions.
Two, separately explaining the forty-four precepts, among which the twenty-second, establishing the training rule based on not seeking instruction, divided into three parts. One, indicating the person who violates the precept. Two, explaining the offense, divided into two parts. One, explaining offense with defilement, divided into three parts. One, establishing the cause. Two, showing the result. Three, concluding. Two, explaining offense without defilement. Three, explaining non-offense, divided into two parts. One, general indication. Two, separate explanation, divided into five parts.
。一依疾病明無犯。二依無力明無犯 三依知顛倒明無犯。四依自多聞明無犯。五依先已得教授明無犯。
二別釋分四十四中第二十三依不除五蓋立學處相分四。一標犯人。二明犯相分三。一立因。二顯果。三結。三明無犯相分二。一標。二釋。四例明餘四蓋。
二別釋分四十四中第二十四依貪靜慮味立學處相分三。一立犯人。二明犯相分三。一立因。二顯果。三結。三明無犯相分二。一標。二釋。
二別釋分四十四中第二十五依舍聲聞乘相應教法立學處相分五。一總標。二解釋分三。一立因。二顯果。三結。三徴。四答所以。五明無犯相分二。一標。二釋。
二別釋分四十四中第二十六依舍菩薩藏立學處相分二。一標犯人。二明犯相分三。一立人。二顯果。三結。
二別釋分四十四中第二十七依習學外論立學處相分三。一標犯人。二明犯相分三。一立因。二顯果。三結。三明無犯相分二。一總標。二別釋分五。一依上聰明無犯。二依速受明無犯。三依不忘明無犯。四依思達明無犯。五依二分學佛語明無犯。
二別釋分四十四中第二十八依味著外論立學處相分三。一標犯人。二顯過相。三明犯相分三。一立因。二顯果。三結。
二別釋分四十四中第二十九依謗菩薩藏立學
【現代漢語翻譯】 現代漢語譯本 一、依據疾病說明無犯（沒有違犯）。二、依據無力說明無犯。三、依據知見顛倒說明無犯。四、依據自己博學多聞說明無犯。五、依據先前已經得到教授說明無犯。
二、別釋（分別解釋）分四十四中第二十三，依據不去除五蓋（五種障礙）建立學處（戒律）的相狀，分為四部分：一、標明犯戒的人。二、說明犯戒的相狀，分為三部分：一、建立原因。二、顯示結果。三、總結。三、說明沒有違犯的相狀，分為兩部分：一、標明。二、解釋。四、舉例說明其餘四蓋。
二、別釋分四十四中第二十四，依據貪戀靜慮（禪定）的滋味建立學處的相狀，分為三部分：一、建立犯戒的人。二、說明犯戒的相狀，分為三部分：一、建立原因。二、顯示結果。三、總結。三、說明沒有違犯的相狀，分為兩部分：一、標明。二、解釋。
二、別釋分四十四中第二十五，依據捨棄聲聞乘（小乘）相應的教法建立學處的相狀，分為五部分：一、總標（總體標明）。二、解釋，分為三部分：一、建立原因。二、顯示結果。三、總結。三、提問。四、回答原因。五、說明沒有違犯的相狀，分為兩部分：一、標明。二、解釋。
二、別釋分四十四中第二十六，依據捨棄菩薩藏（菩薩的教法）建立學處的相狀，分為兩部分：一、標明犯戒的人。二、說明犯戒的相狀，分為三部分：一、建立人（指犯戒者）。二、顯示結果。三、總結。
二、別釋分四十四中第二十七，依據學習外道理論建立學處的相狀，分為三部分：一、標明犯戒的人。二、說明犯戒的相狀，分為三部分：一、建立原因。二、顯示結果。三、總結。三、說明沒有違犯的相狀，分為兩部分：一、總標。二、分別解釋，分為五部分：一、依據天生聰慧沒有違犯。二、依據快速接受沒有違犯。三、依據不忘記沒有違犯。四、依據思考通達沒有違犯。五、依據二分（一部分）學習佛語沒有違犯。
二、別釋分四十四中第二十八，依據貪戀執著外道理論建立學處的相狀，分為三部分：一、標明犯戒的人。二、顯示過失的相狀。三、說明犯戒的相狀，分為三部分：一、建立原因。二、顯示結果。三、總結。
二、別釋分四十四中第二十九，依據誹謗菩薩藏建立學處
【English Translation】 English version 1. Non-violation is clarified based on illness. 2. Non-violation is clarified based on lack of strength. 3. Non-violation is clarified based on knowing delusion. 4. Non-violation is clarified based on one's own extensive learning. 5. Non-violation is clarified based on having previously received instruction.
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Separate Explanation, Section 44, Part 23: Establishing the characteristics of the precepts based on not removing the five hindrances, divided into four parts: 1. Identifying the offender. 2. Explaining the characteristics of the offense, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 3. Explaining the characteristics of non-violation, divided into two parts: 1. Identification. 2. Explanation. 4. Illustrating the remaining four hindrances.
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Separate Explanation, Section 44, Part 24: Establishing the characteristics of the precepts based on craving the taste of meditative absorption, divided into three parts: 1. Establishing the offender. 2. Explaining the characteristics of the offense, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 3. Explaining the characteristics of non-violation, divided into two parts: 1. Identification. 2. Explanation.
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Separate Explanation, Section 44, Part 25: Establishing the characteristics of the precepts based on abandoning the teachings corresponding to the Śrāvakayāna (Vehicle of Hearers), divided into five parts: 1. General identification. 2. Explanation, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 3. Inquiry. 4. Answering the reason. 5. Explaining the characteristics of non-violation, divided into two parts: 1. Identification. 2. Explanation.
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Separate Explanation, Section 44, Part 26: Establishing the characteristics of the precepts based on abandoning the Bodhisattva Piṭaka (Bodhisattva's teachings), divided into two parts: 1. Identifying the offender. 2. Explaining the characteristics of the offense, divided into three parts: 1. Establishing the person (referring to the offender). 2. Revealing the result. 3. Conclusion.
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Separate Explanation, Section 44, Part 27: Establishing the characteristics of the precepts based on studying external treatises, divided into three parts: 1. Identifying the offender. 2. Explaining the characteristics of the offense, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 3. Explaining the characteristics of non-violation, divided into two parts: 1. General identification. 2. Separate explanation, divided into five parts: 1. Non-violation based on innate intelligence. 2. Non-violation based on quick reception. 3. Non-violation based on not forgetting. 4. Non-violation based on thoughtful understanding. 5. Non-violation based on learning a portion of the Buddha's words.
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Separate Explanation, Section 44, Part 28: Establishing the characteristics of the precepts based on craving and attachment to external treatises, divided into three parts: 1. Identifying the offender. 2. Revealing the characteristics of the fault. 3. Explaining the characteristics of the offense, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion.
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Separate Explanation, Section 44, Part 29: Establishing the precepts based on slandering the Bodhisattva Piṭaka
處相分五。一標犯人。二顯過相。三明犯相分三。一立因。二顯果。三結。四明犯因生處分二。一依自立犯因。二依他立犯因。五明無犯相分四。一總標。二解釋。三明無犯相。四立無犯因。
二別釋分四十四中第三十依以染愛心及恚心自讚毀他立學處相分三。一立犯人。二明犯相分三。一立因。二顯果。三結。三明無犯相分二。一總標。二別釋分四。一依摧伏明無犯。二依住持聖教明無犯。三依調伏彼明無犯。四依增凈信明無犯。
二別釋分四十四中第三十一依不往聽法立學處相分三。一立犯人。二明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明非染犯。三明無犯相分二。一總標。二別釋分十。一依不覺明無犯。二依疾病明無犯。三依無力明無犯。四依倒說明無犯。五依持護他意明無犯。六依先數聞等明無犯。七依自多聞明無犯。八依住心明無犯。九依勝定明無犯。十依自鈍根明無犯分二。一立因。二顯果。
二別釋分四十四中第三十二依輕毀說法人立學處分二。一標犯人。二明犯相分三。一立因。二顯果。三結。
二別釋分四十四中第三十三依所應作事不作助伴立學處相分三。一總標犯人。二明犯相分二。一明有染犯分三。一立因。二顯果分二。一標。二釋分六如論。三結
【現代漢語翻譯】 現代漢語譯本： 處相分為五部分：一、標明犯戒之人；二、顯示過失之相；三、闡明犯戒之相，又分為三部分：一、確立原因；二、顯示結果；三、總結。四、闡明產生犯戒之因的處所，分為兩部分：一、依據自身確立犯戒之因；二、依據他人確立犯戒之因。五、闡明無犯戒之相，分為四部分：一、總的標明；二、解釋；三、闡明無犯戒之相；四、確立無犯戒之因。
在四十四種別釋中，第三十種是依據以染愛之心及嗔恚之心自讚毀他而確立學處之相，分為三部分：一、確立犯戒之人；二、闡明犯戒之相，又分為三部分：一、確立原因；二、顯示結果；三、總結。三、闡明無犯戒之相，分為兩部分：一、總的標明；二、分別解釋，分為四部分：一、依據摧伏（煩惱）闡明無犯戒；二、依據住持聖教闡明無犯戒；三、依據調伏他人闡明無犯戒；四、依據增進凈信闡明無犯戒。
在四十四種別釋中，第三十一種是依據不前往聽法而確立學處之相，分為三部分：一、確立犯戒之人；二、闡明犯戒之相，分為兩部分：一、闡明有染污心的犯戒，又分為三部分：一、確立原因；二、顯示結果；三、總結。二、闡明非染污心的犯戒。三、闡明無犯戒之相，分為兩部分：一、總的標明；二、分別解釋，分為十部分：一、依據未覺察闡明無犯戒；二、依據疾病闡明無犯戒；三、依據無力氣闡明無犯戒；四、依據顛倒想闡明無犯戒；五、依據守護他人心意闡明無犯戒；六、依據先前多次聽聞等闡明無犯戒；七、依據自己多聞闡明無犯戒；八、依據安住於心闡明無犯戒；九、依據殊勝禪定闡明無犯戒；十、依據自己根器遲鈍闡明無犯戒，又分為兩部分：一、確立原因；二、顯示結果。
在四十四種別釋中，第三十二種是依據輕毀說法之人而確立學處，分為兩部分：一、標明犯戒之人；二、闡明犯戒之相，分為三部分：一、確立原因；二、顯示結果；三、總結。
在四十四種別釋中，第三十三種是依據對於應該做的事情不作幫助而確立學處之相，分為三部分：一、總的標明犯戒之人；二、闡明犯戒之相，分為兩部分：一、闡明有染污心的犯戒，又分為三部分：一、確立原因；二、顯示結果，又分為兩部分：一、標明；二、解釋，分為六種情況，如論中所說。三、總結。
【English Translation】 English version: The aspects of offenses are divided into five parts: 1. Identifying the offender; 2. Revealing the aspects of transgression; 3. Explaining the aspects of offense, further divided into three parts: 1. Establishing the cause; 2. Showing the result; 3. Concluding. 4. Explaining the place where the cause of offense arises, divided into two parts: 1. Establishing the cause of offense based on oneself; 2. Establishing the cause of offense based on others. 5. Explaining the aspects of non-offense, divided into four parts: 1. General identification; 2. Explanation; 3. Clarifying the aspects of non-offense; 4. Establishing the cause of non-offense.
Among the forty-four separate explanations, the thirtieth is establishing the aspects of the training precept based on praising oneself and disparaging others with a mind of defiled love and hatred, divided into three parts: 1. Identifying the offender; 2. Explaining the aspects of offense, further divided into three parts: 1. Establishing the cause; 2. Showing the result; 3. Concluding. 3. Explaining the aspects of non-offense, divided into two parts: 1. General identification; 2. Separate explanations, divided into four parts: 1. Explaining non-offense based on subduing (afflictions); 2. Explaining non-offense based on upholding the Holy Teaching (Sasana); 3. Explaining non-offense based on taming others; 4. Explaining non-offense based on increasing pure faith.
Among the forty-four separate explanations, the thirty-first is establishing the aspects of the training precept based on not attending Dharma (teaching) , divided into three parts: 1. Identifying the offender; 2. Explaining the aspects of offense, divided into two parts: 1. Explaining the offense with defiled intention, further divided into three parts: 1. Establishing the cause; 2. Showing the result; 3. Concluding. 2. Explaining the offense without defiled intention. 3. Explaining the aspects of non-offense, divided into two parts: 1. General identification; 2. Separate explanations, divided into ten parts: 1. Explaining non-offense based on unawareness; 2. Explaining non-offense based on illness; 3. Explaining non-offense based on lack of strength; 4. Explaining non-offense based on distorted perception; 5. Explaining non-offense based on protecting the intention of others; 6. Explaining non-offense based on having heard it many times before, etc.; 7. Explaining non-offense based on one's own extensive learning; 8. Explaining non-offense based on abiding in the mind; 9. Explaining non-offense based on superior concentration; 10. Explaining non-offense based on one's own dull faculties, further divided into two parts: 1. Establishing the cause; 2. Showing the result.
Among the forty-four separate explanations, the thirty-second is establishing the training precept based on disparaging the Dharma speaker, divided into two parts: 1. Identifying the offender; 2. Explaining the aspects of offense, divided into three parts: 1. Establishing the cause; 2. Showing the result; 3. Concluding.
Among the forty-four separate explanations, the thirty-third is establishing the aspects of the training precept based on not assisting with what should be done, divided into three parts: 1. General identification of the offender; 2. Explaining the aspects of offense, divided into two parts: 1. Explaining the offense with defiled intention, further divided into three parts: 1. Establishing the cause; 2. Showing the result, further divided into two parts: 1. Identification; 2. Explanation, divided into six situations, as stated in the treatise. 3. Concluding.
。二明非染犯。三明無犯相分二。一總標。二別釋分十二。一依疾病明無犯。二依無力明無犯。三依知彼自能明無犯。四依自有依怙明無犯。五依非義非法明無犯。六依調伏明無犯。七依先許他明無犯。八依轉請他明無犯。九依勤修善品明無犯。十依性鈍明無犯。十一依護多人意明無犯。十二依護僧制明無犯。
二別釋分四十四中第三十四依不供病人立學處相分三。一立犯人。二明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明非染犯。三四明無犯相分。二一總標。二別釋分十。一依自病明無犯。二依無力明無犯。三依請他有力明無犯。四依有怙明無犯。五依自能供事明無犯。六依長病明無犯。七依勝善品明無犯。八依無間修明無犯。九依自根鈍明無犯。十依先許他明無犯。
二別釋分四十四中第三十五依不救苦有情立學處相。犯無犯相同前。
二別釋分四十四中第三十六依不攝化廣行非如理有情立學處相分四。一立犯人。二顯過相。三明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明非染犯。四明無犯相分二。一總標。二別釋分十一。一依自無知明無犯。二依無氣力明無犯。三依轉請他明無犯。四依知彼有智力明無犯。五依餘人攝受明無犯。六依調伏明無犯。七依知起嫌恨
【現代漢語翻譯】 現代漢語譯本：二、說明非染犯的情況。三、說明沒有犯戒的情況，分為兩部分：一、總的標示；二、分別解釋，分為十二個方面：一、依據疾病說明沒有犯戒；二、依據無力說明沒有犯戒；三、依據知道對方自己能夠做到說明沒有犯戒；四、依據自己有依靠說明沒有犯戒；五、依據不合乎正義和正法說明沒有犯戒；六、依據調伏（Diao Fu）說明沒有犯戒；七、依據事先答應他人說明沒有犯戒；八、依據轉而請求他人說明沒有犯戒；九、依據勤奮修習善法說明沒有犯戒；十、依據根性遲鈍說明沒有犯戒；十一、依據維護多數人的意願說明沒有犯戒；十二、依據維護僧團的制度說明沒有犯戒。
二、分別解釋，分為四十四個方面，其中第三十四個方面是依據不供養病人而設立學處的情況，分為三部分：一、設立犯戒的人；二、說明犯戒的情況，分為兩部分：一、說明有染污的犯戒，分為三部分：一、設立原因；二、顯示結果；三、總結。二、說明非染污的犯戒。三、四、說明沒有犯戒的情況，分為兩部分：一、總的標示；二、分別解釋，分為十個方面：一、依據自己生病說明沒有犯戒；二、依據無力說明沒有犯戒；三、依據請求他人有力者說明沒有犯戒；四、依據有依靠說明沒有犯戒；五、依據自己能夠供養服侍說明沒有犯戒；六、依據長期生病說明沒有犯戒；七、依據殊勝的善法說明沒有犯戒；八、依據無間斷地修行說明沒有犯戒；九、依據自己根性遲鈍說明沒有犯戒；十、依據事先答應他人說明沒有犯戒。
二、分別解釋，分為四十四個方面，其中第三十五個方面是依據不救助受苦的有情而設立學處的情況。犯戒和沒有犯戒的情況與前面相同。
二、分別解釋，分為四十四個方面，其中第三十六個方面是依據不攝受教化廣泛行持不如理行為的有情而設立學處的情況，分為四部分：一、設立犯戒的人；二、顯示過失的情況；三、說明犯戒的情況，分為兩部分：一、說明有染污的犯戒，分為三部分：一、設立原因；二、顯示結果；三、總結。二、說明非染污的犯戒。四、說明沒有犯戒的情況，分為兩部分：一、總的標示；二、分別解釋，分為十一個方面：一、依據自己沒有智慧說明沒有犯戒；二、依據沒有氣力說明沒有犯戒；三、依據轉而請求他人說明沒有犯戒；四、依據知道對方有智慧和能力說明沒有犯戒；五、依據其他人攝受說明沒有犯戒；六、依據調伏（Diao Fu）說明沒有犯戒；七、依據知道會引起嫌恨
【English Translation】 English version: Two, explaining non-stained offenses. Three, explaining situations where there is no offense, divided into two parts: one, a general indication; two, separate explanations, divided into twelve aspects: one, explaining no offense based on illness; two, explaining no offense based on lack of strength; three, explaining no offense based on knowing that the other person can do it themselves; four, explaining no offense based on having one's own support; five, explaining no offense based on something not in accordance with righteousness and Dharma; six, explaining no offense based on taming (Diao Fu); seven, explaining no offense based on having promised others beforehand; eight, explaining no offense based on turning to request others; nine, explaining no offense based on diligently cultivating virtuous qualities; ten, explaining no offense based on dull faculties; eleven, explaining no offense based on protecting the intentions of many people; twelve, explaining no offense based on protecting the Sangha's rules.
Two, separate explanations, divided into forty-four aspects, of which the thirty-fourth aspect is based on establishing a training precept for not providing for the sick, divided into three parts: one, establishing the offender; two, explaining the offense, divided into two parts: one, explaining stained offenses, divided into three parts: one, establishing the cause; two, showing the result; three, concluding. Two, explaining non-stained offenses. Three, four, explaining situations where there is no offense, divided into two parts: one, a general indication; two, separate explanations, divided into ten aspects: one, explaining no offense based on one's own illness; two, explaining no offense based on lack of strength; three, explaining no offense based on requesting others with strength; four, explaining no offense based on having support; five, explaining no offense based on being able to provide service oneself; six, explaining no offense based on chronic illness; seven, explaining no offense based on superior virtuous qualities; eight, explaining no offense based on uninterrupted practice; nine, explaining no offense based on one's own dull faculties; ten, explaining no offense based on having promised others beforehand.
Two, separate explanations, divided into forty-four aspects, of which the thirty-fifth aspect is based on establishing a training precept for not saving suffering sentient beings. The situations of offense and no offense are the same as before.
Two, separate explanations, divided into forty-four aspects, of which the thirty-sixth aspect is based on establishing a training precept for not gathering and transforming sentient beings who widely engage in non-virtuous conduct, divided into four parts: one, establishing the offender; two, showing the faults; three, explaining the offense, divided into two parts: one, explaining stained offenses, divided into three parts: one, establishing the cause; two, showing the result; three, concluding. Two, explaining non-stained offenses. Four, explaining situations where there is no offense, divided into two parts: one, a general indication; two, separate explanations, divided into eleven aspects: one, explaining no offense based on one's own lack of knowledge; two, explaining no offense based on lack of strength; three, explaining no offense based on turning to request others; four, explaining no offense based on knowing that the other person has wisdom and ability; five, explaining no offense based on others gathering and receiving; six, explaining no offense based on taming (Diao Fu); seven, explaining based on knowing that it will cause resentment.
明無犯 八依發惡言明無犯。九依倒受明無犯。十依無愛敬明無犯。十一依性弊𢤱明無犯。
二別釋分四十四中第三十七依不報恩立學處相分四。一立犯人。二顯過相。三明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明非染犯 四明無犯相分二。一總標。二別釋分三。一依勤加功用明無犯。二依調伏方便明無犯。三依彼不受明不犯。
二別釋分四十四中第三十八依不解愁惱立學處相分四。一立犯人。二顯悲處。三明犯相分二。一明有染分三。一立因。二顯果。三結。二明非染犯。四明無犯相分二。一標。二釋指文。
二別釋分四十四中第三十九依懷嫌恨等心不給施飲食等立學處相分四。一立犯人。二顯求人。三明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明非染犯。四明無犯相分二。一總標。二別釋分五。一依現無物明無犯。二依不如法及不宜物明無犯。三依方便調伏明無犯。四依持護王意明無犯。五依僧制明無犯。
二別釋分四十四中第四十依不如法與教授教誡求衣服等物攝受匱乏徒眾立學處相分三。一立犯人。二明犯相分二。一明有染犯分三。一立因。二顯果分二。一依不教授等顯果。二依不求衣等顯果。三結。二明非染。三明無犯相分二。一總標。二別釋分
【現代漢語翻譯】 現代漢語譯本 明無犯：八、如果對方惡語相向，則不構成違犯。九、如果接受的方式顛倒錯亂，則不構成違犯。十、如果彼此之間沒有愛敬之心，則不構成違犯。十一、如果對方天性乖戾，則不構成違犯。
二、別釋（四十四種情況）中第三十七種：依據不報恩而設立學處之相，分為四部分。一、確立違犯者。二、揭示過失之相。三、闡明違犯之相，分為兩部分。一、闡明有染污的違犯，分為三部分。一、確立原因。二、揭示結果。三、總結。二、闡明非染污的違犯。四、闡明不構成違犯之相，分為兩部分。一、總標。二、分別解釋，分為三部分。一、依據勤奮努力而明示不構成違犯。二、依據調伏的方便而明示不構成違犯。三、依據對方不接受而明示不構成違犯。
二、別釋（四十四種情況）中第三十八種：依據不解除愁惱而設立學處之相，分為四部分。一、確立違犯者。二、揭示悲傷之處。三、闡明違犯之相，分為兩部分。一、闡明有染污，分為三部分。一、確立原因。二、揭示結果。三、總結。二、闡明非染污的違犯。四、闡明不構成違犯之相，分為兩部分。一、總標。二、解釋，指明經文。
二、別釋（四十四種情況）中第三十九種：依據懷有嫌恨等心而不給予飲食等而設立學處之相，分為四部分。一、確立違犯者。二、揭示請求者。三、闡明違犯之相，分為兩部分。一、闡明有染污的違犯，分為三部分。一、確立原因。二、揭示結果。三、總結。二、闡明非染污的違犯。四、闡明不構成違犯之相，分為兩部分。一、總標。二、分別解釋，分為五部分。一、依據現在沒有物品而明示不構成違犯。二、依據不如法或不適宜的物品而明示不構成違犯。三、依據方便調伏而明示不構成違犯。四、依據維護國王的意願而明示不構成違犯。五、依據僧團的規定而明示不構成違犯。
二、別釋（四十四種情況）中第四十種：依據不如法地給予教授教誡，或求取衣服等物品，或攝受匱乏的徒眾而設立學處之相，分為三部分。一、確立違犯者。二、闡明違犯之相，分為兩部分。一、闡明有染污的違犯，分為三部分。一、確立原因。二、揭示結果，分為兩部分。一、依據不教授等而揭示結果。二、依據不求衣等而揭示結果。三、總結。二、闡明非染污。三、闡明不構成違犯之相，分為兩部分。一、總標。二、分別解釋。
【English Translation】 English version No Offense: Eight, there is no offense if the other party uses abusive language. Nine, there is no offense if the acceptance is reversed or disordered. Ten, there is no offense if there is no love and respect between each other. Eleven, there is no offense if the other party is inherently perverse.
Two, among the forty-four distinctions, the thirty-seventh: Establishing the precepts based on not repaying kindness, divided into four parts. One, establishing the offender. Two, revealing the appearance of faults. Three, clarifying the appearance of offenses, divided into two parts. One, clarifying offenses with defilement, divided into three parts. One, establishing the cause. Two, revealing the result. Three, concluding. Two, clarifying offenses without defilement. Four, clarifying the appearance of no offense, divided into two parts. One, general statement. Two, separate explanations, divided into three parts. One, clarifying no offense based on diligent effort. Two, clarifying no offense based on means of taming. Three, clarifying no offense based on the other party's non-acceptance.
Two, among the forty-four distinctions, the thirty-eighth: Establishing the precepts based on not relieving sorrow and distress, divided into four parts. One, establishing the offender. Two, revealing the place of sorrow. Three, clarifying the appearance of offenses, divided into two parts. One, clarifying with defilement, divided into three parts. One, establishing the cause. Two, revealing the result. Three, concluding. Two, clarifying offenses without defilement. Four, clarifying the appearance of no offense, divided into two parts. One, general statement. Two, explanation, pointing to the text.
Two, among the forty-four distinctions, the thirty-ninth: Establishing the precepts based on withholding food and other things due to harboring resentment, etc., divided into four parts. One, establishing the offender. Two, revealing the requester. Three, clarifying the appearance of offenses, divided into two parts. One, clarifying offenses with defilement, divided into three parts. One, establishing the cause. Two, revealing the result. Three, concluding. Two, clarifying offenses without defilement. Four, clarifying the appearance of no offense, divided into two parts. One, general statement. Two, separate explanations, divided into five parts. One, clarifying no offense based on the absence of items. Two, clarifying no offense based on improper or unsuitable items. Three, clarifying no offense based on means of taming. Four, clarifying no offense based on upholding the king's intention. Five, clarifying no offense based on monastic regulations.
Two, among the forty-four distinctions, the fortieth: Establishing the precepts based on improperly giving instruction and admonishment, or seeking clothing and other items, or supporting impoverished followers, divided into three parts. One, establishing the offender. Two, clarifying the appearance of offenses, divided into two parts. One, clarifying offenses with defilement, divided into three parts. One, establishing the cause. Two, revealing the result, divided into two parts. One, revealing the result based on not instructing, etc. Two, revealing the result based on not seeking clothing, etc. Three, concluding. Two, clarifying without defilement. Three, clarifying the appearance of no offense, divided into two parts. One, general statement. Two, separate explanations.
九。一依方便調伏明無犯。二依僧制明無犯。三依疾病明無犯。四依無力明無犯。五依請他明無犯。六依知彼有福明無犯。七依知他有力明無犯。八依先作無倒教授明無犯。九依外道不堪調伏明無犯。
二別釋分四十四中第四十一依不隨他心轉立學處相分三。一立犯人。二明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明非染犯。三明無犯相分二。一總標。二別釋分七。一依非宜明無犯。二依疾病明無犯。三依無氣力明無犯。四依僧制明無犯。五依非多人愛明無犯。六依方便調伏外道明無犯。七依伏彼明無犯。
二別釋分四十四中第四十二依不讚他實德等立學處相分三。一立犯人。二明犯相分二。一明有染犯分三。一立因。二顯果。三結。二明非染犯。三明無犯相分二。一總標。二別釋分十一。一依知少欲明無犯。二依疾病明無犯。三依無力明無犯。四依伏彼明無犯。五依僧制明無犯。六依遮過明無犯。七依非實德明無犯。八依非實明無犯。九依非妙說明無犯。十依伏諸外道明無犯。十一依待他說竟明無犯。
二別釋分四十四中第四十三依不訶責等立學處相分四。一立犯人。二顯有過。三明犯相分二。一明染犯分三。一立因。二顯果分三如論。三結。二明非染犯四明無犯相分二。一總標
【現代漢語翻譯】 現代漢語譯本 九、一、依據方便法門調伏（眾生），則不構成違犯（戒律）。二、依據僧團制度，則不構成違犯。三、依據疾病原因，則不構成違犯。四、依據無力（無法做到）的原因，則不構成違犯。五、依據請求他人（代為處理），則不構成違犯。六、依據知曉對方有福德，則不構成違犯。七、依據知曉對方有勢力，則不構成違犯。八、依據先前已作無顛倒的教授，則不構成違犯。九、依據外道不堪調伏，則不構成違犯。
二、別釋（戒律）的四十四個部分中，第四十一、依據不隨順他人心意而設立學處（戒條）的相狀，分為三部分。一、確立違犯者。二、闡明違犯的相狀，分為兩部分。一、闡明有染污的違犯，分為三部分。一、確立原因。二、顯示結果。三、總結。二、闡明非染污的違犯。三、闡明不構成違犯的相狀，分為兩部分。一、總標。二、分別解釋，分為七部分。一、依據非適宜（的時間或地點），則不構成違犯。二、依據疾病原因，則不構成違犯。三、依據無氣力（無法做到），則不構成違犯。四、依據僧團制度，則不構成違犯。五、依據非多數人喜愛，則不構成違犯。六、依據方便調伏外道，則不構成違犯。七、依據已降伏對方，則不構成違犯。
二、別釋（戒律）的四十四個部分中，第四十二、依據不讚嘆他人真實功德等而設立學處（戒條）的相狀，分為三部分。一、確立違犯者。二、闡明違犯的相狀，分為兩部分。一、闡明有染污的違犯，分為三部分。一、確立原因。二、顯示結果。三、總結。二、闡明非染污的違犯。三、闡明不構成違犯的相狀，分為兩部分。一、總標。二、分別解釋，分為十一部分。一、依據知曉（對方）少欲知足，則不構成違犯。二、依據疾病原因，則不構成違犯。三、依據無力（無法做到），則不構成違犯。四、依據已降伏對方，則不構成違犯。五、依據僧團制度，則不構成違犯。六、依據遮止過失，則不構成違犯。七、依據非真實功德，則不構成違犯。八、依據非真實（情況），則不構成違犯。九、依據非美妙的言說，則不構成違犯。十、依據已降伏諸外道，則不構成違犯。十一、依據等待他說完，則不構成違犯。
二、別釋（戒律）的四十四個部分中，第四十三、依據不呵責等而設立學處（戒條），分為四部分。一、確立違犯者。二、顯示有過失。三、闡明違犯的相狀，分為兩部分。一、闡明染污的違犯，分為三部分。一、確立原因。二、顯示結果，分為三部分，如論中所說。三、總結。二、闡明非染污的違犯。四、闡明不構成違犯的相狀，分為兩部分。一、總標
【English Translation】 English version 9. 1. Non-offense occurs when relying on expedient means to subdue (beings). 2. Non-offense occurs when relying on the Sangha's (community of monks) regulations. 3. Non-offense occurs when relying on illness. 4. Non-offense occurs when relying on lack of strength (inability to do so). 5. Non-offense occurs when relying on asking others (to handle it). 6. Non-offense occurs when relying on knowing that the other person has merit. 7. Non-offense occurs when relying on knowing that the other person has power. 8. Non-offense occurs when relying on having previously given non-inverted (correct) teachings. 9. Non-offense occurs when relying on the fact that non-Buddhists (外道, wàidào) are incapable of being subdued.
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Among the forty-four sections of detailed explanations (of the precepts), the forty-first, concerning the characteristics of establishing the training precepts based on not following others' minds, is divided into three parts. 1. Establishing the offender. 2. Explaining the characteristics of the offense, divided into two parts. 1. Explaining offenses with defilement, divided into three parts. 1. Establishing the cause. 2. Showing the result. 3. Conclusion. 2. Explaining offenses without defilement. 3. Explaining the characteristics of non-offense, divided into two parts. 1. General statement. 2. Separate explanations, divided into seven parts. 1. Non-offense occurs when relying on inappropriateness (of time or place). 2. Non-offense occurs when relying on illness. 3. Non-offense occurs when relying on lack of energy (inability to do so). 4. Non-offense occurs when relying on the Sangha's (僧制, sēngzhì) regulations. 5. Non-offense occurs when relying on not being liked by many people. 6. Non-offense occurs when relying on expedient means to subdue non-Buddhists (外道, wàidào). 7. Non-offense occurs when relying on having subdued the other person.
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Among the forty-four sections of detailed explanations (of the precepts), the forty-second, concerning the characteristics of establishing the training precepts based on not praising others' real virtues, etc., is divided into three parts. 1. Establishing the offender. 2. Explaining the characteristics of the offense, divided into two parts. 1. Explaining offenses with defilement, divided into three parts. 1. Establishing the cause. 2. Showing the result. 3. Conclusion. 2. Explaining offenses without defilement. 3. Explaining the characteristics of non-offense, divided into two parts. 1. General statement. 2. Separate explanations, divided into eleven parts. 1. Non-offense occurs when relying on knowing (the other person's) contentment with little desire. 2. Non-offense occurs when relying on illness. 3. Non-offense occurs when relying on lack of strength (inability to do so). 4. Non-offense occurs when relying on having subdued the other person. 5. Non-offense occurs when relying on the Sangha's (僧制, sēngzhì) regulations. 6. Non-offense occurs when relying on preventing faults. 7. Non-offense occurs when relying on non-real virtues. 8. Non-offense occurs when relying on non-real (situations). 9. Non-offense occurs when relying on non-sublime speech. 10. Non-offense occurs when relying on having subdued all non-Buddhists (外道, wàidào). 11. Non-offense occurs when relying on waiting for him to finish speaking.
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Among the forty-four sections of detailed explanations (of the precepts), the forty-third, concerning the characteristics of establishing the training precepts based on not rebuking, etc., is divided into four parts. 1. Establishing the offender. 2. Showing the faults. 3. Explaining the characteristics of the offense, divided into two parts. 1. Explaining offenses with defilement, divided into three parts. 1. Establishing the cause. 2. Showing the result, divided into three parts, as stated in the treatise. 3. Conclusion. 2. Explaining offenses without defilement. 4. Explaining the characteristics of non-offense, divided into two parts. 1. General statement.
。二別釋分六。一依不可與語明無犯。二依多嫌恨明無犯。三依待時明無犯。四依生諍競明無犯。五依破僧明無犯。六依疾生慚愧明無犯。
二別釋分四十四中第四十四依不現神力攝化有情立學處相分四。一立犯人。二明犯相分三。一立因。二顯果。三結。三明無犯相分二。一標。二釋。四別明他勝等諸學處無犯之通緣分二。一總標。二別釋分三。一依狂亂明無犯義。二依重苦受明無犯義。三依未受凈戒明無犯義。
第三廣解分十七中第十二明恭敬學處相分四。一明三種律儀正教出生之處分三。一總標。二別釋。三明總集義。二明勸修。三明於學生恭敬分二。一立因。二顯果。四明還凈法。
第三廣解分十七中第十三明發露悔滅法分三。一明他勝等四十四諸學處是何罪攝相。二明發露處所。三明除罪法分四。一明上纏犯他勝法還凈法。二明中纏犯他勝法還凈法分五。一標犯過。二立人數。三列罪名。四明作法。五引喻。三明下纏犯他勝法及犯余惡作還凈法分三。一標犯過。二立人數。三明作法。四明若無人自擔出罪法分三。一明無悔處相。二明作法。三結。
第三廣解分十七中第十四明無師得受戒義分四。一總標開文。二立生起。三明受法分五。一總標。二別釋。三明已具等相。四明已學等
【現代漢語翻譯】 現代漢語譯本：二、別釋分為六部分：一、依據不可與之交談的情況，說明沒有違犯；二、依據容易引起嫌隙和怨恨的情況，說明沒有違犯；三、依據等待時機的情況，說明沒有違犯；四、依據產生爭端和競爭的情況，說明沒有違犯；五、依據破壞僧團的情況，說明沒有違犯；六、依據因過失而迅速產生慚愧心的情況，說明沒有違犯。 二、別釋分為四十四部分，其中第四十四部分，依據不顯現神通力來攝受教化有情眾生而建立學處，分為四個方面：一、確立違犯者；二、說明違犯的相狀，分為三個方面：一、確立原因；二、顯示結果；三、總結；三、說明沒有違犯的相狀，分為兩個方面：一、標示；二、解釋；四、分別說明他勝等各種學處沒有違犯的共通因緣，分為兩個方面：一、總的標示；二、分別解釋，分為三個方面：一、依據狂亂的情況，說明沒有違犯的意義；二、依據承受劇烈痛苦的情況，說明沒有違犯的意義；三、依據未受清凈戒律的情況，說明沒有違犯的意義。 三、廣解分為十七部分，其中第十二部分，說明恭敬學處的相狀，分為四個方面：一、說明三種律儀（戒律、禪定、智慧）正教產生的地方，分為三個方面：一、總的標示；二、分別解釋；三、說明總集義；二、說明勸勉修習；三、說明對於學生恭敬，分為兩個方面：一、確立原因；二、顯示結果；四、說明還凈法（恢復清凈的方法）。 三、廣解分為十七部分，其中第十三部分，說明發露懺悔滅罪的方法，分為三個方面：一、說明他勝等四十四種學處屬於什麼罪的範疇；二、說明發露懺悔的處所；三、說明消除罪過的方法，分為四個方面：一、說明上纏（最嚴重）違犯他勝法的還凈法；二、說明中纏（中等嚴重）違犯他勝法的還凈法，分為五個方面：一、標示所犯的過失；二、確立人數；三、列舉罪名；四、說明作法（懺悔儀式）；五、引用比喻；三、說明下纏（較輕微）違犯他勝法以及違犯其他惡作（輕罪）的還凈法，分為三個方面：一、標示所犯的過失；二、確立人數；三、說明作法；四、說明如果沒有人可以依靠，自己承擔出罪的方法，分為三個方面：一、說明沒有懺悔之處的相狀；二、說明作法；三、總結。 三、廣解分為十七部分，其中第十四部分，說明沒有老師也能得到受戒的意義，分為四個方面：一、總的標示並展開文義；二、確立生起的原因；三、說明受戒的方法，分為五個方面：一、總的標示；二、分別解釋；三、說明已經具備等相；四、說明已經學習等。
【English Translation】 English version: Two, the separate explanation is divided into six parts: One, based on the situation where one cannot speak with someone, it explains that there is no violation; Two, based on the situation where it is easy to cause suspicion and resentment, it explains that there is no violation; Three, based on the situation of waiting for the right time, it explains that there is no violation; Four, based on the situation of generating disputes and competition, it explains that there is no violation; Five, based on the situation of destroying the Sangha (monastic community), it explains that there is no violation; Six, based on the situation where remorse quickly arises due to a fault, it explains that there is no violation. Two, the separate explanation is divided into forty-four parts, of which the forty-fourth part, based on not displaying supernatural powers to gather and teach sentient beings, establishes the precepts, divided into four aspects: One, establishing the offender; Two, explaining the characteristics of the violation, divided into three aspects: One, establishing the cause; Two, revealing the result; Three, concluding; Three, explaining the characteristics of no violation, divided into two aspects: One, indicating; Two, explaining; Four, separately explaining the common conditions for no violation of the Parajika (defeat), etc., divided into two aspects: One, general indication; Two, separate explanation, divided into three aspects: One, based on the situation of madness, explaining the meaning of no violation; Two, based on the situation of enduring severe suffering, explaining the meaning of no violation; Three, based on the situation of not having received pure precepts, explaining the meaning of no violation. Three, the extensive explanation is divided into seventeen parts, of which the twelfth part, explaining the characteristics of the precept of reverence, is divided into four aspects: One, explaining the place where the three disciplines (sila (morality), samadhi (concentration), prajna (wisdom)) and the correct teachings arise, divided into three aspects: One, general indication; Two, separate explanation; Three, explaining the meaning of the general collection; Two, explaining encouraging practice; Three, explaining reverence for students, divided into two aspects: One, establishing the cause; Two, revealing the result; Four, explaining the method of purification (restoring purity). Three, the extensive explanation is divided into seventeen parts, of which the thirteenth part, explaining the method of confession and repentance to eliminate offenses, is divided into three aspects: One, explaining what category of offense the forty-four precepts such as Parajika belong to; Two, explaining the place for confession and repentance; Three, explaining the method of eliminating offenses, divided into four aspects: One, explaining the method of purification for the most serious (upper entanglement) violation of the Parajika; Two, explaining the method of purification for the moderately serious (middle entanglement) violation of the Parajika, divided into five aspects: One, indicating the committed offense; Two, establishing the number of people; Three, listing the names of the offenses; Four, explaining the procedure (repentance ritual); Five, citing a metaphor; Three, explaining the method of purification for the less serious (lower entanglement) violation of the Parajika and the violation of other Dukkata (minor offenses), divided into three aspects: One, indicating the committed offense; Two, establishing the number of people; Three, explaining the procedure; Four, explaining the method of taking responsibility for expiation oneself if there is no one to rely on, divided into three aspects: One, explaining the characteristics of a place where there is no repentance; Two, explaining the procedure; Three, concluding. Three, the extensive explanation is divided into seventeen parts, of which the fourteenth part, explaining the meaning of obtaining ordination without a teacher, is divided into four aspects: One, general indication and unfolding of the meaning; Two, establishing the cause of arising; Three, explaining the method of receiving ordination, divided into five aspects: One, general indication; Two, separate explanation; Three, explaining having already possessed the characteristics, etc.; Four, explaining having already learned, etc.
。五明得戒遍數。四例明余證明等法。
第三廣解分十七中第十五明通懺義分三。一總標通懺義。二引經立難。三答難明經意趣分二。一總標。二別釋分二。一依貪愛有情明無犯義分三。一立因。二顯果。三結。二依憎嫉有情明有犯義分三。一立因。二顯果。三結。
第三廣解分十七中第十六明犯輕重義分二。一總標。二指廣文。
第三廣解分十七中第十七明持戒功德勝利分四。一總標。二列名分三如論。三別釋分三 一明加行圓滿勝利分三。一問。二答分四。一依行無缺犯明加行圓滿。二依三業清凈明加行圓滿。三依不數毀犯明加行圓滿。四依露過明加行圓滿。三結 第二明意樂圓滿分三。一問。二答分九。一依為法出家明意樂圓滿。二依求大菩提明意樂圓滿。三依求涅槃因果明意樂圓滿。四依不住懈怠等明意樂圓滿。五依不雜眾惡明意樂圓滿。六依不雜後有明意樂圓滿。七依無熾然病明意樂圓滿。八依不雜異熟明意樂圓滿。九依不雜四相明意樂圓滿。三結 第三明宿因圓滿分三。一問。二答分二。一立因。二顯果分二。一依自利。二依他利顯果。三結 第四明總結分二。一結勤修果。二結不修果 第四總結一切戒略廣二義分二。一結已說義。二明生起未說差別七相。
戒品第四廣解分九
【現代漢語翻譯】 現代漢語譯本：五明（Pancavidyāsthāna，五種明處）得戒遍數。四例明余證明等法。
第三廣解分十七中第十五明通懺義分三：一、總標通懺義；二、引經立難；三、答難明經意趣分二：一、總標；二、別釋分二：一、依貪愛有情明無犯義分三：一、立因；二、顯果；三、結；二、依憎嫉有情明有犯義分三：一、立因；二、顯果；三、結。
第三廣解分十七中第十六明犯輕重義分二：一、總標；二、指廣文。
第三廣解分十七中第十七明持戒功德勝利分四：一、總標；二、列名分三如論；三、別釋分三：一、明加行圓滿勝利分三：一、問；二、答分四：一、依行無缺犯明加行圓滿；二、依三業清凈明加行圓滿；三、依不數毀犯明加行圓滿；四、依露過明加行圓滿；三、結；二、明意樂圓滿分三：一、問；二、答分九：一、依為法出家明意樂圓滿；二、依求大菩提明意樂圓滿；三、依求涅槃因果明意樂圓滿；四、依不住懈怠等明意樂圓滿；五、依不雜眾惡明意樂圓滿；六、依不雜後有明意樂圓滿；七、依無熾然病明意樂圓滿；八、依不雜異熟明意樂圓滿；九、依不雜四相明意樂圓滿；三、結；三、明宿因圓滿分三：一、問；二、答分二：一、立因；二、顯果分二：一、依自利；二、依他利顯果；三、結；四、明總結分二：一、結勤修果；二、結不修果；四、總結一切戒略廣二義分二：一、結已說義；二、明生起未說差別七相。
戒品第四廣解分九
【English Translation】 English version: The number of times the precepts are obtained through the Five Sciences (Pancavidyāsthāna). The four examples clarify the methods of remaining proof and other related matters.
The fifteenth section within the seventeenth part of the third extensive explanation clarifies the meaning of universal repentance, divided into three parts: 1. General statement of the meaning of universal repentance; 2. Raising difficulties by citing scriptures; 3. Answering the difficulties and clarifying the intent of the scriptures, divided into two parts: 1. General statement; 2. Separate explanations, divided into two parts: 1. Clarifying the meaning of non-offense based on sentient beings with greed and attachment, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion; 2. Clarifying the meaning of offense based on sentient beings with hatred and jealousy, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion.
The sixteenth section within the seventeenth part of the third extensive explanation clarifies the meaning of the severity of offenses, divided into two parts: 1. General statement; 2. Pointing to the extensive text.
The seventeenth section within the seventeenth part of the third extensive explanation clarifies the merits and benefits of upholding the precepts, divided into four parts: 1. General statement; 2. Listing the names in three parts as in the treatise; 3. Separate explanations in three parts: 1. Clarifying the benefits of perfect practice, divided into three parts: 1. Question; 2. Answer in four parts: 1. Clarifying perfect practice based on flawless conduct; 2. Clarifying perfect practice based on the purity of the three karmas; 3. Clarifying perfect practice based on not frequently violating the precepts; 4. Clarifying perfect practice based on confessing transgressions; 3. Conclusion; 2. Clarifying the perfection of intention, divided into three parts: 1. Question; 2. Answer in nine parts: 1. Clarifying the perfection of intention based on renouncing the world for the sake of the Dharma; 2. Clarifying the perfection of intention based on seeking great Bodhi; 3. Clarifying the perfection of intention based on seeking the cause and effect of Nirvana; 4. Clarifying the perfection of intention based on not dwelling in laziness, etc.; 5. Clarifying the perfection of intention based on not mixing with various evils; 6. Clarifying the perfection of intention based on not mixing with future existence; 7. Clarifying the perfection of intention based on the absence of burning diseases; 8. Clarifying the perfection of intention based on not mixing with different retributions; 9. Clarifying the perfection of intention based on not mixing with the four characteristics; 3. Conclusion; 3. Clarifying the perfection of past causes, divided into three parts: 1. Question; 2. Answer in two parts: 1. Establishing the cause; 2. Revealing the result in two parts: 1. Revealing the result based on self-benefit; 2. Revealing the result based on benefiting others; 3. Conclusion; 4. Clarifying the summary in two parts: 1. Concluding the result of diligent practice; 2. Concluding the result of non-practice; 4. Summarizing all the precepts in brief and extensive meanings, divided into two parts: 1. Concluding the meanings already explained; 2. Clarifying the seven characteristics of arising differences not yet explained.
The fourth chapter on precepts, extensive explanation in nine parts.
中第三明難行戒相分三。一總問。二略答。三別釋分三 一依棄捨大財大族受持凈戒明難行戒分三。一立因分三如論。二顯果。三結 第二依雖遭命難堅持凈戒明難行戒分三。一立因。二顯果。三結 第三依遍於一切行住作意三法恒住正命受持凈戒明難行戒分三。一立因。二顯果。三結。
戒品第四廣解分九中第四明一切門戒分四。一總問。二略答。三列名分四如論。四別釋分四 一依此生加行明正受戒分二。一標。二釋 二依無始種子明本性戒分二。一標。二釋 三依正修無始種子明串習戒分二。一標。二釋分二。一立因。二顯果分二。一依厭惡顯果。二依樂善顯果 四依戒生起處明方便相應戒分二。一標。二釋分二。一立因。二顯果。
戒品第四廣解分九中第五明善士戒分三。一總問。二略答。三別釋分五如論。
戒品第四廣解分九中第六明一切種戒分三。一總問。二略答。三別釋分二 一明六種一切戒分二。一總標。二別釋分六。一依要義明迴向戒分二。一標。二釋。二依盡所有性明廣博戒分二。一標。二釋。三依如所有性明無罪護喜處戒分二。一標。二釋。四依常加行明恒常戒分二。一標。二釋。五依敬加行明堅固戒分二。一標。二釋。六依沙門莊嚴明尸羅莊嚴具相應戒分三。一標。二釋
【現代漢語翻譯】 現代漢語譯本： 第三部分，闡述難以修持的戒律，分為三部分：一、總的提問；二、簡略的回答；三、分別解釋。又分為三部分： 第一，依據捨棄大量財富和顯赫家族，受持清凈戒律，闡述難以修持的戒律，分為三部分：一、確立原因（如論中所述）；二、彰顯結果；三、總結。 第二，依據即使遭遇生命危險，也要堅持清凈戒律，闡述難以修持的戒律，分為三部分：一、確立原因；二、彰顯結果；三、總結。 第三，依據在一切行、住、作意三種行為中，恒常安住于正命，受持清凈戒律，闡述難以修持的戒律，分為三部分：一、確立原因；二、彰顯結果；三、總結。
《戒品》第四，廣泛解釋戒律，分為九個部分，其中第四部分，闡述一切門戒，分為四部分：一、總的提問；二、簡略的回答；三、列出名稱（如論中所述）；四、分別解釋。又分為四部分： 第一，依據此生的努力，闡述正確受戒，分為兩部分：一、標明；二、解釋。 第二，依據無始以來的種子，闡述本性戒，分為兩部分：一、標明；二、解釋。 第三，依據正確修習無始以來的種子，闡述串習戒，分為兩部分：一、標明；二、解釋。又分為兩部分：一、確立原因；二、彰顯結果。再分為兩部分：一、依據厭惡彰顯結果；二、依據樂於行善彰顯結果。 第四，依據戒律生起之處，闡述與方便相應的戒律，分為兩部分：一、標明；二、解釋。又分為兩部分：一、確立原因；二、彰顯結果。
《戒品》第四，廣泛解釋戒律，分為九個部分，其中第五部分，闡述善士戒，分為三部分：一、總的提問；二、簡略的回答；三、分別解釋（如論中所述）。
《戒品》第四，廣泛解釋戒律，分為九個部分，其中第六部分，闡述一切種戒，分為三部分：一、總的提問；二、簡略的回答；三、分別解釋。又分為兩部分： 第一，闡述六種一切戒，分為兩部分：一、總的標明；二、分別解釋。又分為六部分：一、依據要義，闡述迴向戒，分為兩部分：一、標明；二、解釋。二、依據盡所有性，闡述廣博戒，分為兩部分：一、標明；二、解釋。三、依據如所有性，闡述無罪護喜處戒，分為兩部分：一、標明；二、解釋。四、依據常加行，闡述恒常戒，分為兩部分：一、標明；二、解釋。五、依據敬加行，闡述堅固戒，分為兩部分：一、標明；二、解釋。六、依據沙門莊嚴，闡述與尸羅（Śīla，戒律）莊嚴具相應的戒律，分為三部分：一、標明；二、解釋。
【English Translation】 English version: The third section explains the precepts that are difficult to practice, divided into three parts: 1. General questions; 2. Brief answers; 3. Separate explanations. Further divided into three parts: First, based on abandoning great wealth and prominent families, upholding pure precepts, explaining the precepts that are difficult to practice, divided into three parts: 1. Establishing the cause (as stated in the treatise); 2. Manifesting the result; 3. Conclusion. Second, based on upholding pure precepts even in the face of life-threatening dangers, explaining the precepts that are difficult to practice, divided into three parts: 1. Establishing the cause; 2. Manifesting the result; 3. Conclusion. Third, based on constantly abiding in right livelihood in all actions of walking, dwelling, and intention, upholding pure precepts, explaining the precepts that are difficult to practice, divided into three parts: 1. Establishing the cause; 2. Manifesting the result; 3. Conclusion.
Chapter Four of 'Precepts', extensively explaining the precepts, divided into nine parts, where the fourth part explains all-embracing precepts, divided into four parts: 1. General questions; 2. Brief answers; 3. Listing the names (as stated in the treatise); 4. Separate explanations. Further divided into four parts: First, based on the efforts in this life, explaining the correct reception of precepts, divided into two parts: 1. Indication; 2. Explanation. Second, based on the seeds from beginningless time, explaining the precepts of inherent nature, divided into two parts: 1. Indication; 2. Explanation. Third, based on correctly cultivating the seeds from beginningless time, explaining the precepts of habitual practice, divided into two parts: 1. Indication; 2. Explanation. Further divided into two parts: 1. Establishing the cause; 2. Manifesting the result. Again divided into two parts: 1. Manifesting the result based on aversion; 2. Manifesting the result based on delight in good deeds. Fourth, based on the place where precepts arise, explaining the precepts corresponding to skillful means, divided into two parts: 1. Indication; 2. Explanation. Further divided into two parts: 1. Establishing the cause; 2. Manifesting the result.
Chapter Four of 'Precepts', extensively explaining the precepts, divided into nine parts, where the fifth part explains the precepts of virtuous individuals, divided into three parts: 1. General questions; 2. Brief answers; 3. Separate explanations (as stated in the treatise).
Chapter Four of 'Precepts', extensively explaining the precepts, divided into nine parts, where the sixth part explains all kinds of precepts, divided into three parts: 1. General questions; 2. Brief answers; 3. Separate explanations. Further divided into two parts: First, explaining the six kinds of all-embracing precepts, divided into two parts: 1. General indication; 2. Separate explanations. Further divided into six parts: 1. Based on essential meaning, explaining the precepts of dedication, divided into two parts: 1. Indication; 2. Explanation. 2. Based on the nature of all that exists, explaining the vast precepts, divided into two parts: 1. Indication; 2. Explanation. 3. Based on the nature of things as they are, explaining the precepts of harmless protection and joy, divided into two parts: 1. Indication; 2. Explanation. 4. Based on constant effort, explaining the constant precepts, divided into two parts: 1. Indication; 2. Explanation. 5. Based on respectful effort, explaining the firm precepts, divided into two parts: 1. Indication; 2. Explanation. 6. Based on the adornment of a Śrāmaṇa (沙門，monk), explaining the precepts corresponding to the ornaments of Śīla (尸羅，precepts), divided into three parts: 1. Indication; 2. Explanation.
。三指文 第二明七種一切戒分二。一總標。二別釋分七。一依止息自性律儀戒明止息戒分二。一標。二釋。二依轉作自性二戒明轉作戒分二。一標。二釋分二如論。三依防護自性明防護戒分二。一標。二釋分二如論。四依攝善法戒明大士相異熟果戒。五依攝律儀戒明增上心異熟果戒。六依攝律儀戒明可愛趣異熟果戒。七依饒益有情戒明利有情異熟果戒。
戒品第四廣解分九中第七明遂求戒分四。一總問。二略答。三別釋分三。一思自求不遂分二。一立所治分八如論。二立能治。二例思他求不遂。三明思念行八種戒勝利分二。一立因分三。一依念不應作事立因。二依念他不欲立因。三依念非自宜立因。二顯果。第四總結。
戒品第四廣解分九中第八明此世他世樂戒分五。一總問。二略答。三別釋分二 一依四法明二世樂戒分二。一明正義分四。一依遮諸有情苦因明二世樂戒。二依開許樂因明二世樂戒。三依已入樂因而正攝受明二世樂戒。四依調伏入邪因有情明二世樂戒。二明總結 第二依施等五法明二世樂戒分二。一明正義分五。一依施相應戒明二世樂戒。二依忍相應戒明二世樂戒。三依精進相應戒明二世樂戒。四依靜慮相應戒明二世樂戒。五依般若相應戒明二世樂戒。二明總結 第四明二世樂義 戒五
【現代漢語翻譯】 現代漢語譯本： 三、指文 第二，闡明七種一切戒，分為兩部分：一、總標；二、別釋，又分為七部分：一、依止息自性律儀戒，闡明止息戒，分為兩部分：一、標；二、釋。二、依轉作自性二戒，闡明轉作戒，分為兩部分：一、標；二、釋，又分為兩部分，如論中所述。三、依防護自性，闡明防護戒，分為兩部分：一、標；二、釋，又分為兩部分，如論中所述。四、依攝善法戒，闡明大士相異熟果戒。五、依攝律儀戒，闡明增上心異熟果戒。六、依攝律儀戒，闡明可愛趣異熟果戒。七、依饒益有情戒，闡明利益有情異熟果戒。 戒品第四，廣解分為九部分，其中第七，闡明遂求戒，分為四部分：一、總問；二、略答；三、別釋，又分為三部分：一、思自求不遂，分為兩部分：一、立所治，分為八部分，如論中所述；二、立能治。二、例思他求不遂。三、闡明思念行八種戒勝利，分為兩部分：一、立因，分為三部分：一、依念不應作事立因；二、依念他不欲立因；三、依念非自宜立因。二、顯果。第四，總結。 戒品第四，廣解分為九部分，其中第八，闡明此世他世樂戒，分為五部分：一、總問；二、略答；三、別釋，分為兩部分：一、依四法，闡明二世樂戒，分為兩部分：一、闡明正義，分為四部分：一、依遮諸有情苦因，闡明二世樂戒；二、依開許樂因，闡明二世樂戒；三、依已入樂因而正攝受，闡明二世樂戒；四、依調伏入邪因有情，闡明二世樂戒。二、闡明總結。第二，依施等五法，闡明二世樂戒，分為兩部分：一、闡明正義，分為五部分：一、依施相應戒，闡明二世樂戒；二、依忍相應戒，闡明二世樂戒；三、依精進相應戒，闡明二世樂戒；四、依靜慮相應戒，闡明二世樂戒；五、依般若（智慧）相應戒，闡明二世樂戒。二、闡明總結。第四，闡明二世樂義。戒五
【English Translation】 English version: Third, Pointing to the Text: Second, clarifying the seven types of all precepts, divided into two parts: 1. General statement; 2. Separate explanations, further divided into seven parts: 1. Relying on the precept of ceasing self-nature discipline, clarifying the precept of cessation, divided into two parts: 1. Statement; 2. Explanation. 2. Relying on the two precepts of transforming action self-nature, clarifying the precept of transformation, divided into two parts: 1. Statement; 2. Explanation, further divided into two parts, as described in the treatise. 3. Relying on protective self-nature, clarifying the protective precept, divided into two parts: 1. Statement; 2. Explanation, further divided into two parts, as described in the treatise. 4. Relying on the precept of gathering good dharmas, clarifying the precept of the Vipaka (result) of the characteristics of a Bodhisattva. 5. Relying on the precept of gathering discipline, clarifying the precept of the Vipaka of increased mind. 6. Relying on the precept of gathering discipline, clarifying the precept of the Vipaka of a lovable destination. 7. Relying on the precept of benefiting sentient beings, clarifying the precept of the Vipaka of benefiting sentient beings. The Fourth Chapter on Precepts, extensive explanation divided into nine parts, among which the seventh, clarifying the precept of fulfilling requests, divided into four parts: 1. General question; 2. Brief answer; 3. Separate explanations, further divided into three parts: 1. Thinking about self-seeking without success, divided into two parts: 1. Establishing what is to be treated, divided into eight parts, as described in the treatise; 2. Establishing what can treat it. 2. Example of thinking about seeking from others without success. 3. Clarifying the eight kinds of benefits of precepts through thought and action, divided into two parts: 1. Establishing the cause, divided into three parts: 1. Establishing the cause based on the thought of things that should not be done; 2. Establishing the cause based on the thought of what others do not desire; 3. Establishing the cause based on the thought of what is not suitable for oneself. 2. Revealing the result. Fourth, summary. The Fourth Chapter on Precepts, extensive explanation divided into nine parts, among which the eighth, clarifying the precept of happiness in this life and the next, divided into five parts: 1. General question; 2. Brief answer; 3. Separate explanations, divided into two parts: 1. Relying on the four dharmas, clarifying the precepts of happiness in two lives, divided into two parts: 1. Clarifying the correct meaning, divided into four parts: 1. Relying on preventing the causes of suffering for all sentient beings, clarifying the precepts of happiness in two lives; 2. Relying on allowing the causes of happiness, clarifying the precepts of happiness in two lives; 3. Relying on already entering the causes of happiness and properly receiving them, clarifying the precepts of happiness in two lives; 4. Relying on taming sentient beings who have entered wrong causes, clarifying the precepts of happiness in two lives. 2. Clarifying the summary. Second, relying on the five dharmas of giving, etc., clarifying the precepts of happiness in two lives, divided into two parts: 1. Clarifying the correct meaning, divided into five parts: 1. Relying on the precept corresponding to giving, clarifying the precepts of happiness in two lives; 2. Relying on the precept corresponding to patience, clarifying the precepts of happiness in two lives; 3. Relying on the precept corresponding to diligence, clarifying the precepts of happiness in two lives; 4. Relying on the precept corresponding to Dhyana (meditation), clarifying the precepts of happiness in two lives; 5. Relying on the precept corresponding to Prajna (wisdom), clarifying the precepts of happiness in two lives. 2. Clarifying the summary. Fourth, clarifying the meaning of happiness in two lives. Precept five.
明總結。
戒品第四廣解分九中第九明清凈戒分四。一總問。二略答。三別釋分十 一依遠離意樂過明初善受戒分二。一標。二釋分二。一依求沙門因果明初善受。二依非命明初善受 二依遠離意樂過明不太泛戒分二。一標。二釋分二。一依薄生悔愧明不太泛戒。二依遠離非處生悔明不太泛戒 三依遠離加行過明離懈怠戒分二。一標。二釋分二。一依不耽著眠樂等明不懈怠戒。二依勤修善品明不懈怠戒 四依遠離加行過明遠離放逸所攝戒分二。一標。二釋 五依遠離求愿過明正愿戒分二。一標。二釋分二。一依遠離利養等明正愿戒。二依不願生天等明正愿戒 六依遠離他不生信過明軌則具足戒分二。一標。二釋 七依遠離他不生信過明凈命所攝戒分二。一標。二釋 八依遠離不利自過明遠離二邊戒分二。一標。二釋分二如論 九依遠離不得所欲義過明永出離戒分二。一標。二釋 十依遠離所欲不得義過明於先所受無損失戒分二。一標。二釋分二。一依無缺減明無損失。二依無破壞明無損失 第四明總結。
第十戒品大門分七中第五明持三戒勝利功德分二 一依因圓滿得究竟位果明勝利功德分二。一標。二釋分二。一立因。二顯果 二依因未圓滿得有學四位果明勝利分二。一總標。二別釋分五。一依增上果
【現代漢語翻譯】 現代漢語譯本： 明總結。
戒品第四廣解分九中第九明清凈戒分四。一總問。二略答。三別釋分十：一依遠離意樂過明初善受戒分二。一標。二釋分二：一依求沙門因果明初善受。二依非命明初善受；二依遠離意樂過明不太泛戒分二。一標。二釋分二：一依薄生悔愧明不太泛戒。二依遠離非處生悔明不太泛戒；三依遠離加行過明離懈怠戒分二。一標。二釋分二：一依不耽著眠樂等明不懈怠戒。二依勤修善品明不懈怠戒；四依遠離加行過明遠離放逸所攝戒分二。一標。二釋；五依遠離求愿過明正愿戒分二。一標。二釋分二：一依遠離利養等明正愿戒。二依不願生天等明正愿戒；六依遠離他不生信過明軌則具足戒分二。一標。二釋；七依遠離他不生信過明凈命所攝戒分二。一標。二釋；八依遠離不利自過明遠離二邊戒分二。一標。二釋分二如論；九依遠離不得所欲義過明永出離戒分二。一標。二釋；十依遠離所欲不得義過明於先所受無損失戒分二。一標。二釋分二：一依無缺減明無損失。二依無破壞明無損失；第四明總結。
第十戒品大門分七中第五明持三戒勝利功德分二：一依因圓滿得究竟位果明勝利功德分二。一標。二釋分二：一立因。二顯果；二依因未圓滿得有學四位果明勝利分二。一總標。二別釋分五：一依增上果
【English Translation】 English version: Clearly summarize.
The fourth section on precepts is broadly explained in nine parts, and the ninth part clarifies pure precepts in four sections: 1. General question. 2. Brief answer. 3. Detailed explanation in ten parts: 1. Based on avoiding intentional faults, clarify the initial well-received precepts in two sections: 1. Statement. 2. Explanation in two parts: 1. Based on seeking the cause and effect of a shramana (沙門，ascetic), clarify the initial well-received precepts. 2. Based on non-livelihood, clarify the initial well-received precepts; 2. Based on avoiding intentional faults, clarify the precepts of not being too broad in two sections: 1. Statement. 2. Explanation in two parts: 1. Based on slight regret and shame, clarify the precepts of not being too broad. 2. Based on avoiding regret arising from inappropriate places, clarify the precepts of not being too broad; 3. Based on avoiding faults of exertion, clarify the precepts of abandoning laziness in two sections: 1. Statement. 2. Explanation in two parts: 1. Based on not indulging in sleep and pleasure, clarify the precepts of not being lazy. 2. Based on diligently cultivating virtuous qualities, clarify the precepts of not being lazy; 4. Based on avoiding faults of exertion, clarify the precepts of abandoning what is included in negligence in two sections: 1. Statement. 2. Explanation; 5. Based on avoiding faults of seeking desires, clarify the precepts of right aspiration in two sections: 1. Statement. 2. Explanation in two parts: 1. Based on avoiding profit and offerings, clarify the precepts of right aspiration. 2. Based on not desiring to be born in the heavens, clarify the precepts of right aspiration; 6. Based on avoiding faults of not generating faith in others, clarify the precepts of complete conduct in two sections: 1. Statement. 2. Explanation; 7. Based on avoiding faults of not generating faith in others, clarify the precepts included in pure livelihood in two sections: 1. Statement. 2. Explanation; 8. Based on avoiding faults of self-harm, clarify the precepts of avoiding the two extremes in two sections: 1. Statement. 2. Explanation in two parts as in the treatise; 9. Based on avoiding faults of not attaining desired meaning, clarify the precepts of permanent renunciation in two sections: 1. Statement. 2. Explanation; 10. Based on avoiding faults of not attaining desired meaning, clarify the precepts of no loss to what was previously received in two sections: 1. Statement. 2. Explanation in two parts: 1. Based on no deficiency or reduction, clarify no loss. 2. Based on no destruction, clarify no loss; the fourth clarifies the summary.
The tenth section, the great gate of precepts, is divided into seven parts, and the fifth part clarifies the meritorious virtues of upholding the three precepts in two sections: 1. Based on the perfection of causes attaining the ultimate position as a result, clarify the meritorious virtues in two sections: 1. Statement. 2. Explanation in two parts: 1. Establishing the cause. 2. Revealing the result; 2. Based on the cause not being perfect, attaining the four positions of a learner as a result, clarify the merits in two sections: 1. General statement. 2. Separate explanation in five parts: 1. Based on the superior result.
明四位勝利。二依離系果明四位勝利。三依異熟果明四位勝利分三如論。四依士用果明四位勝利分二。一立因。二顯果。五依等流果明四位勝利分二。一立因。二顯果。
第十戒品大門分七中第六明三種戒業用分三 一明九戒三戒相攝相分二。一標。二釋 第二明三戒作用分二。一標。二釋分三。一依發生增上心學明律儀戒業用。二依獲十力等廣大佛法明攝善戒業用。三依成熟一切有情明饒益有情戒業用 第三明總結分二。一標。二釋分三。一結律儀戒作用。二結攝善法戒作用。三結饒益有情戒作用。
第十戒品大門分七中第七明總結分二 一明攝盡所有性分三。一結三凈戒體。二結三凈戒勝利。三結三凈戒作用 第二明三世菩薩同共學義分三。一明過去一切菩薩已學相。二明未來一切菩薩當學相。三明現在一切菩薩今學相。
初持瑜伽處分十八中第十一明忍品分五。一總問。二頌略答分二。一明正義分九如論。二總結。三列名分二。一標。二釋分九如論。第四廣解利功德分九。
一明自性忍相分三。一總問。二別釋分四。一依依止差別明自性忍分二。一立因。二顯果。二依處所差別明自性忍分二。一立因。二顯果。三依所緣差別明自性忍。四依因差別明自性忍分二。一立因分二如論。二顯
【現代漢語翻譯】 現代漢語譯本： 明四位勝利：二、依離系果明四位勝利；三、依異熟果明四位勝利，分三點如論中所述；四、依士用果明四位勝利，分二點：一、立因，二、顯果；五、依等流果明四位勝利，分二點：一、立因，二、顯果。
第十戒品大門分七中，第六明三種戒業用，分三點：一、明九戒三戒相攝相，分二點：一、標，二、釋；二、明三戒作用，分二點：一、標，二、釋，又分三點：一、依發生增上心學明律儀戒業用，二、依獲十力等廣大佛法明攝善戒業用，三、依成熟一切有情明饒益有情戒業用；三、明總結，分二點：一、標，二、釋，又分三點：一、結律儀戒作用，二、結攝善法戒作用，三、結饒益有情戒作用。
第十戒品大門分七中，第七明總結，分二點：一、明攝盡所有性，分三點：一、結三凈戒體，二、結三凈戒勝利，三、結三凈戒作用；二、明三世菩薩同共學義，分三點：一、明過去一切菩薩已學相，二、明未來一切菩薩當學相，三、明現在一切菩薩今學相。
初持瑜伽處分十八中，第十一明忍品，分五點：一、總問，二、頌略答，分二點：一、明正義，分九點如論中所述，二、總結；三、列名，分二點：一、標，二、釋，分九點如論中所述；四、廣解利功德，分九點。
一、明自性忍相，分三點：一、總問，二、別釋，分四點：一、依依止差別明自性忍，分二點：一、立因，二、顯果；二、依處所差別明自性忍，分二點：一、立因，二、顯果；三、依所緣差別明自性忍；四、依因差別明自性忍，分二點：一、立因，分二點如論中所述，二、顯果。
【English Translation】 English version: Clarifying the fourfold victory: Second, based on the result of detachment, clarify the fourfold victory; Third, based on the result of maturation (異熟果, yìshú guǒ), clarify the fourfold victory, divided into three points as discussed in the treatise; Fourth, based on the result of effort (士用果, shìyòng guǒ), clarify the fourfold victory, divided into two points: First, establishing the cause; Second, revealing the result; Fifth, based on the result of outflow (等流果, děngliú guǒ), clarify the fourfold victory, divided into two points: First, establishing the cause; Second, revealing the result.
In the tenth chapter on precepts, the great section is divided into seven parts, the sixth clarifying the functions of the three types of precepts, divided into three points: First, clarifying the mutual inclusion of the nine precepts and the three precepts, divided into two points: First, stating; Second, explaining; Second, clarifying the functions of the three precepts, divided into two points: First, stating; Second, explaining, further divided into three points: First, based on generating and enhancing the study of the mind, clarify the function of the Pratimoksha precepts (律儀戒, lǜyí jiè); Second, based on obtaining the ten powers (十力, shílì) and other vast Buddha-dharmas, clarify the function of the precepts of gathering good dharmas (攝善戒, shè shàn jiè); Third, based on maturing all sentient beings, clarify the function of the precepts of benefiting sentient beings (饒益有情戒, ráoyì yǒuqíng jiè); Third, clarifying the summary, divided into two points: First, stating; Second, explaining, further divided into three points: First, summarizing the function of the Pratimoksha precepts; Second, summarizing the function of the precepts of gathering good dharmas; Third, summarizing the function of the precepts of benefiting sentient beings.
In the tenth chapter on precepts, the great section is divided into seven parts, the seventh clarifying the summary, divided into two points: First, clarifying the nature of encompassing all, divided into three points: First, summarizing the essence of the three pure precepts; Second, summarizing the victories of the three pure precepts; Third, summarizing the functions of the three pure precepts; Second, clarifying the meaning of the three-time Buddhas studying together, divided into three points: First, clarifying the aspect of all past Bodhisattvas having already studied; Second, clarifying the aspect of all future Bodhisattvas who will study; Third, clarifying the aspect of all present Bodhisattvas who are now studying.
In the eighteenth section of the initial holding of the Yoga practice, the eleventh clarifying the chapter on patience (忍品, rěn pǐn), divided into five points: First, general question; Second, brief answer in verse, divided into two points: First, clarifying the correct meaning, divided into nine points as discussed in the treatise; Second, summary; Third, listing the names, divided into two points: First, stating; Second, explaining, divided into nine points as discussed in the treatise; Fourth, extensively explaining the benefits and merits, divided into nine points.
First, clarifying the characteristic of the nature of patience, divided into three points: First, general question; Second, separate explanation, divided into four points: First, based on the difference in reliance, clarify the nature of patience, divided into two points: First, establishing the cause; Second, revealing the result; Second, based on the difference in location, clarify the nature of patience, divided into two points: First, establishing the cause; Second, revealing the result; Third, based on the difference in object, clarify the nature of patience; Fourth, based on the difference in cause, clarify the nature of patience, divided into two points: First, establishing the cause, divided into two points as discussed in the treatise; Second, revealing the result.
果。第三總結。
第四廣解分九中第二明一切忍相分五。一總問。二略答分二。一標。二釋分二如論。三列名分二。一標。二釋分三如論。四別釋。五總結 別釋分三。一明耐他怨害忍。二明安受眾苦忍。三明法思勝解忍。
初文分四。一總問。二廣答分二 一依思擇能治正理明修耐怨害忍分三。一總標。二別釋。三總結 別釋分四 一依思擇自先業明修耐忍正理分二。一標。二釋分二。一立因。二顯果 二依思擇當來苦因明修耐怨正理分二。一立所治。二立能治分三如論 三依思擇自他之身明修耐怨正理分三。一明見苦。二明無知過。三顯能治相 四依思擇自他修行明修耐怨正理分二。一依他。二依自明正理 三明總結分二。一立因。二顯果分十如論 二廣答分二中第二依修五想明修耐怨害忍分三。一總問。二列名分五如論。三別釋分五 一依十種有情明修宿生親善想分二。一問。二答分二。一標。二釋分三。一立因。二顯果。三結 二依十種有情明修隨順唯法想分二。一問。二答分二。一標。二釋分三。一立因分二。一依能。二依所立因。二顯果。三結 三依十種有情明修無常想分二。一問。二答分二。一標。二釋分三。一立因分二。一依所治。二依能治立因。二顯果。三結 四依十種有情明修苦想
【現代漢語翻譯】 現代漢語譯本： 果。第三，總結。
第四，廣解分九中第二，明一切忍相分五。一，總問。二，略答分二。一，標。二，釋分二，如論。三，列名分二。一，標。二，釋分三，如論。四，別釋。五，總結。別釋分三。一，明耐他怨害忍。二，明安受眾苦忍。三，明法思勝解忍。
初文分四。一，總問。二，廣答分二。一，依思擇能治正理明修耐怨害忍分三。一，總標。二，別釋。三，總結。別釋分四。一，依思擇自先業明修耐忍正理分二。一，標。二，釋分二。一，立因。二，顯果。二，依思擇當來苦因明修耐怨正理分二。一，立所治。二，立能治分三，如論。三，依思擇自他之身明修耐怨正理分三。一，明見苦。二，明無知過。三，顯能治相。四，依思擇自他修行明修耐怨正理分二。一，依他。二，依自明正理。三，明總結分二。一，立因。二，顯果分十，如論。二，廣答分二中第二，依修五想明修耐怨害忍分三。一，總問。二，列名分五，如論。三，別釋分五。一，依十種有情（sentient beings）明修宿生親善想分二。一，問。二，答分二。一，標。二，釋分三。一，立因。二，顯果。三，結。二，依十種有情（sentient beings）明修隨順唯法想分二。一，問。二，答分二。一，標。二，釋分三。一，立因分二。一，依能。二，依所立因。二，顯果。三，結。三，依十種有情（sentient beings）明修無常想分二。一，問。二，答分二。一，標。二，釋分三。一，立因分二。一，依所治。二，依能治立因。二，顯果。三，結。四，依十種有情（sentient beings）明修苦想。
【English Translation】 English version: Result. Third, conclusion.
Fourth, the extensive explanation is divided into nine, and the second explains the aspects of all forbearance in five parts. One, general question. Two, brief answer in two parts. One, heading. Two, explanation in two parts, as in the treatise. Three, listing names in two parts. One, heading. Two, explanation in three parts, as in the treatise. Four, separate explanations. Five, conclusion. Separate explanations in three parts. One, explaining forbearance against others' resentment and harm. Two, explaining peacefully accepting all suffering. Three, explaining superior understanding through contemplation of the Dharma (teachings).
The initial text is divided into four. One, general question. Two, extensive answer in two parts. One, based on contemplating the correct reasoning that can cure, explaining cultivating forbearance against resentment and harm in three parts. One, general heading. Two, separate explanations. Three, conclusion. Separate explanations in four parts. One, based on contemplating one's own past karma, explaining cultivating forbearance with correct reasoning in two parts. One, heading. Two, explanation in two parts. One, establishing the cause. Two, revealing the result. Two, based on contemplating the causes of future suffering, explaining cultivating forbearance against resentment with correct reasoning in two parts. One, establishing what is to be cured. Two, establishing what can cure, in three parts, as in the treatise. Three, based on contemplating one's own and others' bodies, explaining cultivating forbearance against resentment with correct reasoning in three parts. One, explaining seeing suffering. Two, explaining the fault of ignorance. Three, revealing the aspect of what can cure. Four, based on contemplating one's own and others' practice, explaining cultivating forbearance against resentment with correct reasoning in two parts. One, based on others. Two, based on oneself, explaining correct reasoning. Three, explaining the conclusion in two parts. One, establishing the cause. Two, revealing the result in ten parts, as in the treatise. Two, the second part of the extensive answer in two parts, based on cultivating the five thoughts, explaining cultivating forbearance against resentment and harm in three parts. One, general question. Two, listing names in five parts, as in the treatise. Three, separate explanations in five parts. One, based on ten kinds of sentient beings (有情), explaining cultivating the thought of past life kinship in two parts. One, question. Two, answer in two parts. One, heading. Two, explanation in three parts. One, establishing the cause. Two, revealing the result. Three, conclusion. Two, based on ten kinds of sentient beings (有情), explaining cultivating the thought of conforming solely to the Dharma (teachings) in two parts. One, question. Two, answer in two parts. One, heading. Two, explanation in three parts. One, establishing the cause in two parts. One, based on the ability. Two, based on what is established as the cause. Two, revealing the result. Three, conclusion. Three, based on ten kinds of sentient beings (有情), explaining cultivating the thought of impermanence in two parts. One, question. Two, answer in two parts. One, heading. Two, explanation in three parts. One, establishing the cause in two parts. One, based on what is to be cured. Two, based on what can cure, establishing the cause. Two, revealing the result. Three, conclusion. Four, based on ten kinds of sentient beings (有情), explaining cultivating the thought of suffering.
分二。一問。二答分二。一標。二釋分三。一立因分二。一依所治。二依能治立因。二顯果。三結 五依十種有情明修攝受想分二。一問。二答分二。一標。二釋分三。一立因分二。一依本願。二依非自宜立因。二顯果。三結 第三釋名分三。一問。二答分三。一依初心。二依中心。三依後心明忍。三結 第四明總結。
四別釋分三中第二明安受眾苦忍相分四。一總問。二廣答。三釋名。四總結 廣答分二 一依思擇能治正理明修安受苦忍分三。一總標。二別釋。三總結 別釋分二 一依觀過明思擇正理分三。一依思搖無始無義利苦明安受苦正理分二。一立因。二顯果。二依思擇追求無義苦具之時受無量大苦明安受苦正理分二。一標。二釋。三依思擇受大苦因明安受苦正理分三。一立因。二顯果。三結 二依思擇如理能治正義明安受苦正理 第三明總結前生後分二。一立因。二顯果 第二依修忍受八種一切事苦明修安受眾苦忍分四。一總問。二略答。三列名分八如論。四別釋分八 一明忍受依止處苦相分四。一總標。二略答。三別釋。四總結 別釋分二。一明依止處義分二。一標。二釋分四如論。二明忍受義分二。一立因分四如論。二顯果 第四明總結 別釋分八中第二明忍受世法處苦相分六。一總標。二略答
【現代漢語翻譯】 現代漢語譯本 分為二：一、提問。二、回答。回答又分為二：一、標示。二、解釋。解釋分為三：一、建立原因，建立原因又分為二：一、依據所要對治的。二、依據能對治的建立原因。二、顯示結果。三、總結。五、依據十種有情眾生闡明修習攝受想。分為二：一、提問。二、回答。回答分為二：一、標示。二、解釋。解釋分為三：一、建立原因，建立原因又分為二：一、依據本願。二、依據非自身適宜的建立原因。二、顯示結果。三、總結。第三、解釋名稱。分為三：一、提問。二、回答。回答分為三：一、依據初心。二、依據中心。三、依據後心闡明忍。三、總結。第四、闡明總結。 四、分別解釋，分為三部分，其中第二部分闡明安受眾苦的忍耐之相，分為四部分：一、總提問。二、詳細回答。三、解釋名稱。四、總結。詳細回答分為二部分：一、依據思擇能對治的正理闡明修習安受苦忍，分為三部分：一、總標示。二、分別解釋。三、總結。分別解釋分為二部分：一、依據觀察過患闡明思擇正理，分為三部分：一、依據思擇動搖無始無意義的苦難闡明安受苦的正理，分為二部分：一、建立原因。二、顯示結果。二、依據思擇追求無意義苦難之具的時候承受無量大苦闡明安受苦的正理，分為二部分：一、標示。二、解釋。三、依據思擇承受大苦的原因闡明安受苦的正理，分為三部分：一、建立原因。二、顯示結果。三、總結。二、依據思擇如理能對治的正義闡明安受苦的正理。第三、闡明總結前生后，分為二部分：一、建立原因。二、顯示結果。二、依據修習忍受八種一切事苦闡明修習安受眾苦忍，分為四部分：一、總提問。二、簡略回答。三、列出名稱，分為八種，如論中所述。四、分別解釋，分為八種：一、闡明忍受依止處苦之相，分為四部分：一、總標示。二、簡略回答。三、分別解釋。四、總結。分別解釋分為二部分：一、闡明依止處的意義，分為二部分：一、標示。二、解釋，分為四種，如論中所述。二、闡明忍受的意義，分為二部分：一、建立原因，分為四種，如論中所述。二、顯示結果。第四、闡明總結。分別解釋分為八種，其中第二種闡明忍受世間法處苦之相，分為六部分：一、總標示。二、簡略回答。
【English Translation】 English version Divided into two: 1. Question. 2. Answer. The answer is further divided into two: 1. Indication. 2. Explanation. The explanation is divided into three: 1. Establishing the cause, which is further divided into two: 1. Based on what is to be treated. 2. Based on what can treat, establish the cause. 2. Showing the result. 3. Conclusion. 5. Explaining the practice of embracing thought based on the ten kinds of sentient beings. Divided into two: 1. Question. 2. Answer. The answer is divided into two: 1. Indication. 2. Explanation. The explanation is divided into three: 1. Establishing the cause, which is further divided into two: 1. Based on the original vow. 2. Based on what is not suitable for oneself, establish the cause. 2. Showing the result. 3. Conclusion. Third, explaining the name. Divided into three: 1. Question. 2. Answer. The answer is divided into three: 1. Based on the initial mind. 2. Based on the central mind. 3. Based on the subsequent mind, explain forbearance. 3. Conclusion. Fourth, explaining the summary. 4. Separate explanations, divided into three parts, where the second part explains the aspect of enduring all suffering, divided into four parts: 1. General question. 2. Detailed answer. 3. Explanation of the name. 4. Conclusion. The detailed answer is divided into two parts: 1. Explaining the practice of enduring suffering based on the right reasoning that can treat, divided into three parts: 1. General indication. 2. Separate explanations. 3. Conclusion. Separate explanations are divided into two parts: 1. Explaining the right reasoning of contemplation based on observing faults, divided into three parts: 1. Explaining the right reasoning of enduring suffering based on contemplating the shaking, beginningless, and meaningless suffering, divided into two parts: 1. Establishing the cause. 2. Showing the result. 2. Explaining the right reasoning of enduring suffering based on contemplating the suffering of immeasurable great suffering when pursuing the means of meaningless suffering, divided into two parts: 1. Indication. 2. Explanation. 3. Explaining the right reasoning of enduring suffering based on contemplating the cause of enduring great suffering, divided into three parts: 1. Establishing the cause. 2. Showing the result. 3. Conclusion. 2. Explaining the right meaning of treating properly based on contemplation, explain the right reasoning of enduring suffering. Third, explaining the conclusion of the previous and subsequent, divided into two parts: 1. Establishing the cause. 2. Showing the result. 2. Explaining the practice of enduring all suffering based on practicing enduring the eight kinds of all things suffering, divided into four parts: 1. General question. 2. Brief answer. 3. Listing the names, divided into eight kinds, as described in the treatise. 4. Separate explanations, divided into eight kinds: 1. Explaining the aspect of enduring the suffering of the place of reliance, divided into four parts: 1. General indication. 2. Brief answer. 3. Separate explanations. 4. Conclusion. Separate explanations are divided into two parts: 1. Explaining the meaning of the place of reliance, divided into two parts: 1. Indication. 2. Explanation, divided into four kinds, as described in the treatise. 2. Explaining the meaning of endurance, divided into two parts: 1. Establishing the cause, divided into four kinds, as described in the treatise. 2. Showing the result. Fourth, explaining the conclusion. Separate explanations are divided into eight kinds, where the second kind explains the aspect of enduring the suffering of worldly dharmas, divided into six parts: 1. General indication. 2. Brief answer.
。三列名分九如論。四明苦義。五明忍受義分三。一明苦。二立因。三顯果。六明總結 分八中第三明忍受威儀處苦相分四。一總標。二略釋。三明忍受義分二。一立因。二顯果。四明總結 分八中第四明忍受攝法處苦相分五。一總標。二略釋。三列名分七如論。四明忍受義分二。一立因。二顯果。五總結 分八中第五明忍受乞行處苦相分五。一總標。二略釋。三列釋名義分七如論。四明忍受義分二。一立因。二顯果。五總結 分八中第六明忍受勤劬處苦相分三。一標。二釋分二。一立因。二顯果。三結 分八中第七明忍受利他處苦相分四。一總標。二略指前戒品文。三明忍受義分二。一立因。二顯果。四總結 分八中第八明忍受所作處苦分三。一總標。二別釋分二。一明苦生處分二。一依出家品明苦生處。二依在家品明苦生處。二明忍受義分二。一立因。二顯果。三明總結 安受苦忍分四中第三釋安受苦名分三。一依初心。二依中心。三依後心明忍相 安受苦忍分四中第四明總結 第三明法思勝解忍分六。一總問。二略答分二。一立因分二。一標。二釋。二顯果。三徴問。四列釋分八。一依三寶功德明法思勝解忍。二依真實義處明法思勝解忍。三依大神力處明法思勝解忍。四依因處明法思勝解忍。五依果處明法思勝
【現代漢語翻譯】 現代漢語譯本： 三、列舉名稱，說明九種相似之處。 四、闡明忍受痛苦的意義。 五、闡明忍受的意義，分為三個部分：一、闡明痛苦；二、確立原因；三、彰顯結果。 六、總結。分為八個部分，其中第三部分闡明在忍受威儀之處的痛苦相，分為四個部分：一、總標；二、略釋；三、闡明忍受的意義，分為兩個部分：一、確立原因；二、彰顯結果；四、總結。分為八個部分，其中第四部分闡明在忍受攝法之處的痛苦相，分為五個部分：一、總標；二、略釋；三、列舉名稱，說明七種相似之處；四、闡明忍受的意義，分為兩個部分：一、確立原因；二、彰顯結果；五、總結。分為八個部分，其中第五部分闡明在忍受乞行之處的痛苦相，分為五個部分：一、總標；二、略釋；三、列舉解釋名稱的意義，說明七種相似之處；四、闡明忍受的意義，分為兩個部分：一、確立原因；二、彰顯結果；五、總結。分為八個部分，其中第六部分闡明在忍受勤勞之處的痛苦相，分為三個部分：一、標示；二、解釋，分為兩個部分：一、確立原因；二、彰顯結果；三、總結。分為八個部分，其中第七部分闡明在忍受利他之處的痛苦相，分為四個部分：一、總標；二、簡略地指出前面的戒品文；三、闡明忍受的意義，分為兩個部分：一、確立原因；二、彰顯結果；四、總結。分為八個部分，其中第八部分闡明在忍受所作之處的痛苦，分為三個部分：一、總標；二、分別解釋，分為兩個部分：一、闡明痛苦產生之處，分為兩個部分：一、依據出家品闡明痛苦產生之處；二、依據在家品闡明痛苦產生之處；二、闡明忍受的意義，分為兩個部分：一、確立原因；二、彰顯結果；三、闡明總結。安受苦忍分為四個部分，其中第三部分解釋安受苦的名稱，分為三個部分：一、依據初心；二、依據中心；三、依據後心，闡明忍的相狀。安受苦忍分為四個部分，其中第四部分是總結。第三、闡明法思勝解忍，分為六個部分：一、總問；二、簡略回答，分為兩個部分：一、確立原因，分為兩個部分：一、標示；二、解釋；二、彰顯結果；三、提問；四、列舉解釋，分為八個部分：一、依據三寶（Triratna，佛、法、僧）的功德，闡明法思勝解忍；二、依據真實義處，闡明法思勝解忍；三、依據大神力處，闡明法思勝解忍；四、依據因處，闡明法思勝解忍；五、依據果處，闡明法思勝
【English Translation】 English version: Three, listing the names and explaining the nine similarities. Four, elucidating the meaning of enduring suffering. Five, elucidating the meaning of endurance, divided into three parts: One, elucidating suffering; Two, establishing the cause; Three, revealing the result. Six, summarizing. Divided into eight parts, the third of which elucidates the aspect of suffering in enduring the demeanor, divided into four parts: One, general indication; Two, brief explanation; Three, elucidating the meaning of endurance, divided into two parts: One, establishing the cause; Two, revealing the result; Four, summarizing. Divided into eight parts, the fourth of which elucidates the aspect of suffering in enduring the Dharma, divided into five parts: One, general indication; Two, brief explanation; Three, listing the names and explaining the seven similarities; Four, elucidating the meaning of endurance, divided into two parts: One, establishing the cause; Two, revealing the result; Five, summarizing. Divided into eight parts, the fifth of which elucidates the aspect of suffering in enduring alms-seeking, divided into five parts: One, general indication; Two, brief explanation; Three, listing and explaining the meaning of the names, explaining the seven similarities; Four, elucidating the meaning of endurance, divided into two parts: One, establishing the cause; Two, revealing the result; Five, summarizing. Divided into eight parts, the sixth of which elucidates the aspect of suffering in enduring diligence, divided into three parts: One, indication; Two, explanation, divided into two parts: One, establishing the cause; Two, revealing the result; Three, conclusion. Divided into eight parts, the seventh of which elucidates the aspect of suffering in enduring benefiting others, divided into four parts: One, general indication; Two, briefly pointing out the preceding precepts; Three, elucidating the meaning of endurance, divided into two parts: One, establishing the cause; Two, revealing the result; Four, summarizing. Divided into eight parts, the eighth of which elucidates the suffering in enduring actions, divided into three parts: One, general indication; Two, separate explanation, divided into two parts: One, elucidating the place where suffering arises, divided into two parts: One, elucidating the place where suffering arises according to the monastic precepts; Two, elucidating the place where suffering arises according to the lay precepts; Two, elucidating the meaning of endurance, divided into two parts: One, establishing the cause; Two, revealing the result; Three, elucidating the summary. The endurance of accepting suffering is divided into four parts, the third of which explains the name of accepting suffering, divided into three parts: One, according to the initial mind; Two, according to the central mind; Three, according to the subsequent mind, elucidating the aspect of endurance. The endurance of accepting suffering is divided into four parts, the fourth of which is the summary. Third, elucidating the endurance of Dharma contemplation and understanding, divided into six parts: One, general question; Two, brief answer, divided into two parts: One, establishing the cause, divided into two parts: One, indication; Two, explanation; Two, revealing the result; Three, questioning; Four, listing and explaining, divided into eight parts: One, according to the merits of the Three Jewels (Triratna, Buddha, Dharma, Sangha), elucidating the endurance of Dharma contemplation and understanding; Two, according to the place of true meaning, elucidating the endurance of Dharma contemplation and understanding; Three, according to the place of great spiritual power, elucidating the endurance of Dharma contemplation and understanding; Four, according to the place of cause, elucidating the endurance of Dharma contemplation and understanding; Five, according to the place of result, elucidating the endur
解忍。六依應得義處明法思勝解忍。七依自於彼義得方便處明法思勝解忍。八依一切所知所應行處明法思勝解忍。五釋安立法思勝解名義分二。一標。二釋。六明總結。第五明一切忍總結及明餘七忍出處差別義生起相。
第四廣解分九中第三明難行忍分三。一總問。二略答。三別釋分三 一依劣有情作不饒益事明難行忍分二。一明正義分三。一明誰能忍。二明於何人忍。三明能忍何事。二結 二依自居尊位能忍自作不饒益事明難行忍分二。一明正義分三。一明誰忍。二明於何人忍。三明能忍何事。二結 三依卑賤種姓有情作不饒益事明難行忍分二。一明正義分三。一明誰忍。二明於何人忍。三明能忍何事。二結。
第四廣解分九中第四明一切門忍分三。一總問。二略答。三別釋分四。一依忍親所作不饒益事明一切門忍。二依忍怨所作不饒益事明一切門忍。三依忍中所作不饒益事明一切門忍。四依忍三品劣等三人所作不饒益事明一切門忍。
第四廣解分九中第五明善士忍分四。一總問。二略答。三別釋分二。一標。二釋分二。一立因。二顯果分五。一依無多怨明善士忍果。二依無多乖離明善士忍果。三依多喜樂明善士忍果。四依臨終無悔明善士忍果。五依當生善趣明善士忍果。第四明業用功德勝利分
【現代漢語翻譯】 解忍（kṣānti，忍辱）：六、依應得義處明法思勝解忍（通過理解應得的道理，從而明瞭佛法，產生殊勝的理解和忍耐）。七、依自於彼義得方便處明法思勝解忍（通過自己對於該道理獲得方便之門，從而明瞭佛法，產生殊勝的理解和忍耐）。八、依一切所知所應行處明法思勝解忍（通過對於一切所知和所應行的道理，從而明瞭佛法，產生殊勝的理解和忍耐）。五、解釋安立法思勝解，名義分為二：一、標示；二、解釋。六、總結說明。第五，說明一切忍的總結，以及說明其餘七忍的出處差別和生起之相。
第四，廣解分為九部分，其中第三部分說明難行忍，分為三部分：一、總問；二、略答；三、分別解釋，又分為三部分：一、依劣有情（指根器較差的眾生）作不饒益事（指做出不利於自己的事情）明難行忍，分為二部分：一、說明正義，又分為三部分：一、說明誰能忍；二、說明於何人忍；三、說明能忍何事。二、總結。二、依自居尊位（指自己處於尊貴的位置）能忍自作不饒益事明難行忍，分為二部分：一、說明正義，又分為三部分：一、說明誰忍；二、說明於何人忍；三、說明能忍何事。二、總結。三、依卑賤種姓有情（指出身卑微的眾生）作不饒益事明難行忍，分為二部分：一、說明正義，又分為三部分：一、說明誰忍；二、說明於何人忍；三、說明能忍何事。二、總結。
第四，廣解分為九部分，其中第四部分說明一切門忍，分為三部分：一、總問；二、略答；三、分別解釋，又分為四部分：一、依忍親所作不饒益事明一切門忍（忍受親人所做的不利於自己的事情，從而明瞭一切門忍）。二、依忍怨所作不饒益事明一切門忍（忍受仇人所做的不利於自己的事情，從而明瞭一切門忍）。三、依忍中所作不饒益事明一切門忍（忍受中間人所做的不利於自己的事情，從而明瞭一切門忍）。四、依忍三品劣等三人所作不饒益事明一切門忍（忍受下品、中品、上品三種人所做的不利於自己的事情，從而明瞭一切門忍）。
第四，廣解分為九部分，其中第五部分說明善士忍，分為四部分：一、總問；二、略答；三、分別解釋，又分為二部分：一、標示；二、解釋，又分為二部分：一、立因；二、顯果，又分為五部分：一、依無多怨明善士忍果（因為沒有很多怨恨，所以能明白善士忍的果報）。二、依無多乖離明善士忍果（因為沒有很多乖離，所以能明白善士忍的果報）。三、依多喜樂明善士忍果（因為有很多喜樂，所以能明白善士忍的果報）。四、依臨終無悔明善士忍果（因為臨終沒有後悔，所以能明白善士忍的果報）。五、依當生善趣明善士忍果（因為應當往生善趣，所以能明白善士忍的果報）。第四，說明業用功德勝利。
【English Translation】 English version: Kṣānti (patience): Six, relying on understanding the appropriate meaning, clarifying the Dharma, contemplating, and generating superior understanding and patience. Seven, relying on oneself gaining convenient access to that meaning, clarifying the Dharma, contemplating, and generating superior understanding and patience. Eight, relying on all that should be known and practiced, clarifying the Dharma, contemplating, and generating superior understanding and patience. Five, explaining the establishment of Dharma contemplation and understanding, dividing the meaning into two: One, indication; two, explanation. Six, summarizing the explanation. Fifth, explaining the summary of all patience, and explaining the differences in the origins and arising aspects of the remaining seven patiences.
Fourth, the extensive explanation is divided into nine parts, the third of which explains difficult-to-practice patience, divided into three parts: One, general question; two, brief answer; three, separate explanations, further divided into three parts: One, relying on inferior sentient beings (those with lesser faculties) causing harm, clarifying difficult-to-practice patience, divided into two parts: One, explaining the correct meaning, further divided into three parts: One, explaining who can endure; two, explaining towards whom to endure; three, explaining what can be endured. Two, conclusion. Two, relying on oneself being in a position of honor (being in a noble position) and being able to endure oneself causing harm, clarifying difficult-to-practice patience, divided into two parts: One, explaining the correct meaning, further divided into three parts: One, explaining who endures; two, explaining towards whom to endure; three, explaining what can be endured. Two, conclusion. Three, relying on sentient beings of low birth (those of humble origin) causing harm, clarifying difficult-to-practice patience, divided into two parts: One, explaining the correct meaning, further divided into three parts: One, explaining who endures; two, explaining towards whom to endure; three, explaining what can be endured. Two, conclusion.
Fourth, the extensive explanation is divided into nine parts, the fourth of which explains all-encompassing patience, divided into three parts: One, general question; two, brief answer; three, separate explanations, further divided into four parts: One, relying on enduring harm caused by relatives, clarifying all-encompassing patience. Two, relying on enduring harm caused by enemies, clarifying all-encompassing patience. Three, relying on enduring harm caused by those in between, clarifying all-encompassing patience. Four, relying on enduring harm caused by three types of people—inferior, equal, and superior—clarifying all-encompassing patience.
Fourth, the extensive explanation is divided into nine parts, the fifth of which explains the patience of virtuous individuals, divided into four parts: One, general question; two, brief answer; three, separate explanations, further divided into two parts: One, indication; two, explanation, further divided into two parts: One, establishing the cause; two, revealing the result, further divided into five parts: One, relying on having few enemies, clarifying the result of the patience of virtuous individuals. Two, relying on having little discord, clarifying the result of the patience of virtuous individuals. Three, relying on having much joy and happiness, clarifying the result of the patience of virtuous individuals. Four, relying on having no regrets at the time of death, clarifying the result of the patience of virtuous individuals. Five, relying on being born in a good realm, clarifying the result of the patience of virtuous individuals. Fourth, explaining the function, merit, and benefits.
二。一立因。二顯果分四如論。
第四廣解分九中第六明一切種忍分三。一總問。二略答。三別釋分二。一明六種忍相分二。一總問。二廣答分三 一依與世間共明一切種忍分三。一依怖畏非愛異熟明一切種忍分二。一立因。二顯果。二依哀憐等明一切種忍分二。一立因。二顯果。三依無上菩提明一切種忍分二。一立因。二顯果 二依與聲聞共明一切種忍分二。一立因。二顯果 三依與菩薩共明一切種忍分二。一依種姓具足明一切種忍分二。一立因。二顯果。二依知一切法無我明一切種忍分二。一立因。二顯果 第二明七種忍相分二。一總問。二廣答分七。一依事差別明一切種忍分二。一標。二釋。二依處所差別忍明一切種忍分二。一標。二釋。三依時差別明一切種忍分二。一標。二釋分八如論。四依分位差別明一切種忍分四如論。五依身業差別明一切種忍分二。一標。二釋。六依語業差別明一切種忍分二。一標。二釋。七依意業差別明一切種忍分二。一標。二釋分二。一依現行明意業忍。二依種子明意業忍。
第四廣解分九中第七明遂求忍分五。一總問。二略答。三別釋分三 一依在家品立二遂求忍分二。一依除苦果立忍分二。一立因。二顯果。二依除苦因施立忍分二。一立因。二顯果 二依出家品立
【現代漢語翻譯】 現代漢語譯本 二。一立因。二顯果分四如論。
第四廣解分九中第六明一切種忍分三。一總問。二略答。三別釋分二。一明六種忍相分二。一總問。二廣答分三 一依與世間共明一切種忍分三。一依怖畏非愛異熟明一切種忍分二。一立因。二顯果。二依哀憐等明一切種忍分二。一立因。二顯果。三依無上菩提（Anuttara-bodhi，無上覺悟）明一切種忍分二。一立因。二顯果 二依與聲聞（Śrāvaka，聽聞佛法者）共明一切種忍分二。一立因。二顯果 三依與菩薩（Bodhisattva，追求覺悟的修行者）共明一切種忍分二。一依種姓具足明一切種忍分二。一立因。二顯果。二依知一切法無我（Anatta，無自性）明一切種忍分二。一立因。二顯果 第二明七種忍相分二。一總問。二廣答分七。一依事差別明一切種忍分二。一標。二釋。二依處所差別忍明一切種忍分二。一標。二釋。三依時差別明一切種忍分二。一標。二釋分八如論。四依分位差別明一切種忍分四如論。五依身業差別明一切種忍分二。一標。二釋。六依語業差別明一切種忍分二。一標。二釋。七依意業差別明一切種忍分二。一標。二釋分二。一依現行明意業忍。二依種子明意業忍。
第四廣解分九中第七明遂求忍分五。一總問。二略答。三別釋分三 一依在家品立二遂求忍分二。一依除苦果立忍分二。一立因。二顯果。二依除苦因施立忍分二。一立因。二顯果 二依出家品立
【English Translation】 English version II. 1. Establishing the cause. 2. Manifesting the result, divided into four as in the treatise.
The fourth, the extensive explanation, is divided into nine parts, and the sixth explains all kinds of forbearance, divided into three. 1. General question. 2. Brief answer. 3. Detailed explanation, divided into two. 1. Explaining the characteristics of six kinds of forbearance, divided into two. 1. General question. 2. Extensive answer, divided into three. 1. Explaining all kinds of forbearance in common with the world, divided into three. 1. Explaining all kinds of forbearance based on fear of unpleasant consequences, divided into two. 1. Establishing the cause. 2. Manifesting the result. 2. Explaining all kinds of forbearance based on compassion, etc., divided into two. 1. Establishing the cause. 2. Manifesting the result. 3. Explaining all kinds of forbearance based on Anuttara-bodhi (supreme enlightenment), divided into two. 1. Establishing the cause. 2. Manifesting the result. 2. Explaining all kinds of forbearance in common with the Śrāvaka (hearers), divided into two. 1. Establishing the cause. 2. Manifesting the result. 3. Explaining all kinds of forbearance in common with the Bodhisattva (enlightenment being), divided into two. 1. Explaining all kinds of forbearance based on the completeness of lineage, divided into two. 1. Establishing the cause. 2. Manifesting the result. 2. Explaining all kinds of forbearance based on knowing that all dharmas are Anatta (without self), divided into two. 1. Establishing the cause. 2. Manifesting the result. 2. Explaining the characteristics of seven kinds of forbearance, divided into two. 1. General question. 2. Extensive answer, divided into seven. 1. Explaining all kinds of forbearance based on the difference of events, divided into two. 1. Statement. 2. Explanation. 2. Explaining all kinds of forbearance based on the difference of location, divided into two. 1. Statement. 2. Explanation. 3. Explaining all kinds of forbearance based on the difference of time, divided into two. 1. Statement. 2. Explanation, divided into eight as in the treatise. 4. Explaining all kinds of forbearance based on the difference of stages, divided into four as in the treatise. 5. Explaining all kinds of forbearance based on the difference of bodily actions, divided into two. 1. Statement. 2. Explanation. 6. Explaining all kinds of forbearance based on the difference of verbal actions, divided into two. 1. Statement. 2. Explanation. 7. Explaining all kinds of forbearance based on the difference of mental actions, divided into two. 1. Statement. 2. Explanation, divided into two. 1. Explaining mental forbearance based on present actions. 2. Explaining mental forbearance based on seeds.
The fourth, the extensive explanation, is divided into nine parts, and the seventh explains forbearance in seeking, divided into five. 1. General question. 2. Brief answer. 3. Detailed explanation, divided into three. 1. Establishing two kinds of forbearance in seeking based on the householder's category, divided into two. 1. Establishing forbearance based on removing the result of suffering, divided into two. 1. Establishing the cause. 2. Manifesting the result. 2. Establishing forbearance based on giving to remove the cause of suffering, divided into two. 1. Establishing the cause. 2. Manifesting the result. 2. Establishing based on the renunciant's category
一遂求忍分二。一立因。二顯果 三依在家出家二品立五遂求忍分二。一總標。二別釋分三。一依除苦立一忍分二。一立所治。二立能治。二依成樂立三忍分三。一依求法立忍。二依法隨法行立忍。三依說法立忍。三依作伴立一忍 第四明總結 第五釋遂求忍名分二。一明正義分二。一依除苦立名分二。一立所治。二立能治。二依滿愿立名分二。一立求人。二立施人。二結。
第四廣解分九中第八明此世他世樂忍分五。一總問。二略答。三別釋分二 一依總相善法立一二世樂忍分二。一立因。二顯果 二依別相立八二世樂忍分五。一依時分變異立一二世樂忍分二。一立所治。二立能治。二依俱生苦立一二世樂忍分二。一立所治。二立能治。三依惡觸苦立三二世樂忍分三如論。四依劬勞苦立二二世樂忍分二。一依身心疲倦。二依身心憂惱立劬勞苦忍。五依生死苦立一二世樂忍分二。一立可悲二立能悲 第四勝利分二。一立因。二顯果分二。一明自利勝利果分二。一明現法利。二明後法利。二明利他勝利果分二。一明現法利。二明後法利 第五明總結。
第四廣解分九中第九明清凈忍分四。一總問。二略答。三別釋分四 一依不返報立三清凈忍。謂初三句分三。一立所治。二立能治分三。一依初時身語不報。
【現代漢語翻譯】 現代漢語譯本： 一、遂求忍分為二：一、建立原因；二、彰顯結果。 三、依據在家和出家兩種身份，建立五種遂求忍。分為二：一、總標；二、分別解釋。分為三：一、依據去除痛苦建立一種忍，分為二：一、建立所要對治的；二、建立能夠對治的。二、依據成就快樂建立三種忍，分為三：一、依據求法建立忍；二、依據如法隨法修行建立忍；三、依據說法建立忍。三、依據作伴建立一種忍。 第四、闡明總結。 第五、解釋遂求忍的名稱，分為二：一、闡明正義，分為二：一、依據去除痛苦建立名稱，分為二：一、建立所要對治的；二、建立能夠對治的。二、依據滿足願望建立名稱，分為二：一、建立祈求的人；二、建立施予的人。二、總結。
第四、廣泛解釋，分為九個部分，其中第八個部分闡明此世他世樂忍，分為五個部分：一、總的提問；二、簡略的回答；三、分別解釋，分為二：一、依據總相善法建立一種二世樂忍，分為二：一、建立原因；二、彰顯結果。二、依據別相建立八種二世樂忍，分為五：一、依據時間變化建立一種二世樂忍，分為二：一、建立所要對治的；二、建立能夠對治的。二、依據俱生苦建立一種二世樂忍，分為二：一、建立所要對治的；二、建立能夠對治的。三、依據惡觸苦建立三種二世樂忍，分為三，如論中所述。四、依據劬勞苦建立兩種二世樂忍，分為二：一、依據身心疲倦；二、依據身心憂惱建立劬勞苦忍。五、依據生死苦建立一種二世樂忍，分為二：一、建立可悲憫的；二、建立能夠悲憫的。 第四、勝利，分為二：一、建立原因；二、彰顯結果，分為二：一、闡明自利勝利的結果，分為二：一、闡明現世的利益；二、闡明後世的利益。二、闡明利他勝利的結果，分為二：一、闡明現世的利益；二、闡明後世的利益。 第五、闡明總結。
第四、廣泛解釋，分為九個部分，其中第九個部分闡明清凈忍，分為四個部分：一、總的提問；二、簡略的回答；三、分別解釋，分為四：一、依據不返報建立三種清凈忍。即最初的三句話，分為三：一、建立所要對治的；二、建立能夠對治的，分為三：一、依據最初的身語不報。
【English Translation】 English version: I. The forbearance of seeking fulfillment is divided into two parts: 1. Establishing the cause; 2. Revealing the result. III. Based on the two categories of laypeople and renunciants, establish five types of forbearance of seeking fulfillment. Divided into two parts: 1. General statement; 2. Separate explanations. Divided into three parts: 1. Establishing one type of forbearance based on removing suffering, divided into two parts: 1. Establishing what needs to be overcome; 2. Establishing what can overcome it. 2. Establishing three types of forbearance based on achieving happiness, divided into three parts: 1. Establishing forbearance based on seeking the Dharma (teachings); 2. Establishing forbearance based on practicing the Dharma accordingly; 3. Establishing forbearance based on teaching the Dharma. 3. Establishing one type of forbearance based on companionship. IV. Clarifying the summary. V. Explaining the name of the forbearance of seeking fulfillment, divided into two parts: 1. Clarifying the correct meaning, divided into two parts: 1. Establishing the name based on removing suffering, divided into two parts: 1. Establishing what needs to be overcome; 2. Establishing what can overcome it. 2. Establishing the name based on fulfilling wishes, divided into two parts: 1. Establishing the person who seeks; 2. Establishing the person who gives. 2. Conclusion.
IV. Extensive explanation, divided into nine parts, the eighth part clarifying the forbearance of happiness in this life and the next, divided into five parts: 1. General question; 2. Brief answer; 3. Separate explanations, divided into two parts: 1. Establishing one type of forbearance of happiness in both lives based on general wholesome Dharma, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 2. Establishing eight types of forbearance of happiness in both lives based on specific characteristics, divided into five parts: 1. Establishing one type of forbearance of happiness in both lives based on temporal changes, divided into two parts: 1. Establishing what needs to be overcome; 2. Establishing what can overcome it. 2. Establishing one type of forbearance of happiness in both lives based on innate suffering, divided into two parts: 1. Establishing what needs to be overcome; 2. Establishing what can overcome it. 3. Establishing three types of forbearance of happiness in both lives based on the suffering of unpleasant contact, divided into three parts, as described in the treatise. 4. Establishing two types of forbearance of happiness in both lives based on the suffering of exertion, divided into two parts: 1. Based on physical and mental fatigue; 2. Based on physical and mental distress, establishing the forbearance of the suffering of exertion. 5. Establishing one type of forbearance of happiness in both lives based on the suffering of birth and death, divided into two parts: 1. Establishing what is pitiable; 2. Establishing what can feel pity. IV. Victory, divided into two parts: 1. Establishing the cause; 2. Revealing the result, divided into two parts: 1. Clarifying the result of self-benefit victory, divided into two parts: 1. Clarifying the benefit in this life; 2. Clarifying the benefit in the next life. 2. Clarifying the result of benefiting others victory, divided into two parts: 1. Clarifying the benefit in this life; 2. Clarifying the benefit in the next life. V. Clarifying the summary.
IV. Extensive explanation, divided into nine parts, the ninth part clarifying pure forbearance, divided into four parts: 1. General question; 2. Brief answer; 3. Separate explanations, divided into four parts: 1. Establishing three types of pure forbearance based on non-retaliation. Namely, the first three sentences, divided into three parts: 1. Establishing what needs to be overcome; 2. Establishing what can overcome it, divided into three parts: 1. Based on not retaliating with body and speech at the beginning.
二依中間不憤。三依后時無怨明能治清凈忍。三總結 二依作饒益立一清凈忍。謂次一句 三依如法悔謝立二清凈忍。謂次二句分二。一依自謝立清凈忍。二依速受他謝立清凈忍 四依不損惱因立四清凈忍分二。一依觀察力立三忍。謂次三句分三。一依慚愧。二依于大師愛敬。三依不損有情立清凈忍。二依修習力立一忍。謂后一句分二。一立因。二顯果 第四明總結釋名。
忍品大門分五中第五明修忍果利功德分二。一立因。二顯果。 大正藏第 85 冊 No. 2801 瑜伽師地論分門記
菩薩地第十五分門記卷第三
初持瑜伽處分十八中第十二精進品分五。一總問。二以頌略答分二。一明正義分九如論。二總結。三列名分二。一總標。二別釋分九如論。四廣解。五明果利 第四廣解分九。
一明自性精進分三。一總問。二廣答分二。一依總相自性行相明自性精進。二依于業別相明自性精進分三 一依所緣明自性精進分二。一依無量佛地攝善法戒立所緣。二依攝一切有情戒立所緣 二依加行明自性精進分二。一依熾然無間立加行。二依無顛倒立加行 三依等流明自性精進分三。一依身動立等流。二依語動立等流。三依意動立等流 第三明總結。
第四廣解分九中第二明一切
【現代漢語翻譯】 現代漢語譯本 二、依靠中間（不偏不倚）不生憤恨。三、依靠未來（長遠考慮）沒有怨言，明白能夠治理清凈的安忍（Kshanti，忍辱）。 三、總結：二、依靠（中間和未來）作為饒益的基礎，建立第一種清凈的安忍。指下一句（『不憤』）。三、依靠如法懺悔，建立第二種清凈的安忍。指接下來的兩句。 分為兩部分：一、依靠自我懺謝，建立清凈的安忍。二、依靠迅速接受他人的謝罪，建立清凈的安忍。 四、依靠不損害他人的因緣，建立第四種清凈的安忍。分為兩部分：一、依靠觀察的力量，建立三種安忍。指接下來的三句。分為三部分：一、依靠慚愧心。二、依靠對大師的愛敬之心。三、依靠不損害有情眾生，建立清凈的安忍。二、依靠修習的力量，建立一種安忍。指最後一句。分為兩部分：一、建立因。二、顯示果。 第四，闡明總結，解釋名稱。 忍品大門分為五部分，這是第五部分，闡明修習安忍的果報利益和功德。分為兩部分：一、建立因。二、顯示果。 《大正藏》第85冊 No. 2801 《瑜伽師地論分門記》 《菩薩地》第十五分門記卷第三 最初的『持瑜伽處』分為十八部分，這是第十二部分『精進品』，分為五部分：一、總的提問。二、用偈頌簡略回答，分為兩部分：一、闡明正義，分為九個方面，如論中所述。二、總結。三、列出名稱，分為兩部分：一、總的標示。二、分別解釋，分為九個方面，如論中所述。四、廣泛解釋。五、闡明果報利益。第四部分『廣泛解釋』分為九個方面。 一、闡明自性精進，分為三部分：一、總的提問。二、廣泛回答，分為兩部分：一、依靠總相自性行相，闡明自性精進。二、依靠行業別相，闡明自性精進，分為三部分：一、依靠所緣，闡明自性精進，分為兩部分：一、依靠無量佛地所攝的善法戒，建立所緣。二、依靠攝持一切有情眾生的戒律，建立所緣。二、依靠加行，闡明自性精進，分為兩部分：一、依靠熾盛無間斷，建立加行。二、依靠沒有顛倒，建立加行。三、依靠等流，闡明自性精進，分為三部分：一、依靠身體的行動，建立等流。二、依靠語言的行動，建立等流。三、依靠意念的行動，建立等流。第三，闡明總結。 第四部分『廣泛解釋』分為九個方面，這是第二部分，闡明一切
【English Translation】 English version Secondly, relying on the middle (impartiality), not generating resentment. Thirdly, relying on the future (long-term consideration), having no complaints, understanding the ability to govern pure endurance (Kshanti, forbearance). Thirdly, summarizing: Secondly, relying on (the middle and the future) as the foundation for benefiting others, establishing the first pure endurance. Referring to the next sentence ('not generating resentment'). Thirdly, relying on repentance according to the Dharma, establishing the second pure endurance. Referring to the following two sentences. Divided into two parts: Firstly, relying on self-repentance, establishing pure endurance. Secondly, relying on quickly accepting others' apologies, establishing pure endurance. Fourthly, relying on the cause of not harming others, establishing the fourth pure endurance. Divided into two parts: Firstly, relying on the power of observation, establishing three types of endurance. Referring to the following three sentences. Divided into three parts: Firstly, relying on shame and remorse. Secondly, relying on love and respect for the master. Thirdly, relying on not harming sentient beings, establishing pure endurance. Secondly, relying on the power of practice, establishing one type of endurance. Referring to the last sentence. Divided into two parts: Firstly, establishing the cause. Secondly, revealing the result. Fourthly, elucidating the summary, explaining the names. The great gate of endurance is divided into five parts, this is the fifth part, elucidating the benefits and merits of cultivating endurance. Divided into two parts: Firstly, establishing the cause. Secondly, revealing the result. Taisho Tripitaka Volume 85 No. 2801 Yogacarabhumi-sastra Sectional Notes Sectional Notes on the Fifteenth Part of Bodhisattvabhumi, Volume 3 The initial 'Holding Yoga Place' is divided into eighteen parts, this is the twelfth part, 'Diligence Chapter', divided into five parts: Firstly, a general question. Secondly, a brief answer in verse, divided into two parts: Firstly, elucidating the correct meaning, divided into nine aspects, as described in the treatise. Secondly, summarizing. Thirdly, listing the names, divided into two parts: Firstly, a general indication. Secondly, separate explanations, divided into nine aspects, as described in the treatise. Fourthly, extensive explanation. Fifthly, elucidating the benefits. The fourth part, 'Extensive Explanation', is divided into nine aspects. Firstly, elucidating the nature of diligence, divided into three parts: Firstly, a general question. Secondly, an extensive answer, divided into two parts: Firstly, relying on the general characteristics, nature, and aspects, elucidating the nature of diligence. Secondly, relying on the specific characteristics of actions, elucidating the nature of diligence, divided into three parts: Firstly, relying on the object of focus, elucidating the nature of diligence, divided into two parts: Firstly, relying on the precepts of good Dharma collected in the immeasurable Buddha-lands, establishing the object of focus. Secondly, relying on the precepts of embracing all sentient beings, establishing the object of focus. Secondly, relying on effort, elucidating the nature of diligence, divided into two parts: Firstly, relying on intense and uninterrupted effort, establishing effort. Secondly, relying on non-perverted effort, establishing effort. Thirdly, relying on outflow, elucidating the nature of diligence, divided into three parts: Firstly, relying on bodily action, establishing outflow. Secondly, relying on verbal action, establishing outflow. Thirdly, relying on mental action, establishing outflow. Thirdly, elucidating the summary. The fourth part, 'Extensive Explanation', is divided into nine aspects, this is the second part, elucidating all
精進分四。一總問。二略答。三列名分二如論。四廣解分三。一總標。二列名分三如論。三別釋分三。一明擐甲精進 二明攝善法精進。三明饒益有情精進 初明擐甲精進分二。一總問。二廣答分四。一依受無量苦明擐甲精進分二。一標。二釋分二。一立因。二顯果。二依經受無量時苦明擐甲精進分三。一明時量二明擐甲相。三結。三依集無量福智明擐甲進分三。一立因。二顯果。三結。四依度無量有情明擐甲精進分二。一立因。二顯果 三別釋分三中第二明攝善法精進分二。一總問。二廣答分三。一依施等六度明攝善法精進分二。一依作加行因立攝善法精進。二依能成辨果加行果立攝善法精進。第二依無動等七種精進明攝善精進分三。一總標。二別釋分七。一明無動精進分二。一標。二釋分二。一依自相續。二依他相續明攝善法精進。二明堅固精進分二。一標。二釋。三明無量精進分二。一標。二釋。四明方便相應精進分二。一標。二釋分二如論。五明無倒精進分二。一標。二釋分二。一顯果。二立因。六明恒常精進分二。一標。二釋。七明離慢精進分二。一標。二釋分二。一立因。二顯果。三顯果勝利分二。一立因。二顯果。第三明波羅蜜多一切菩提分法中所有善攝善法精進是遍行義分二。一明正義。二引證 第
【現代漢語翻譯】 現代漢語譯本 精進分四部分：一、總問；二、略答；三、如論中所述，分為列名兩部分；四、廣解，分為三部分：一、總標；二、如論中所述，分為列名三部分；三、別釋，分為三部分：一、明擐甲精進（準備戰鬥的精進）；二、明攝善法精進（攝取善法的精進）；三、明饒益有情精進（利益眾生的精進）。
首先，明擐甲精進分為兩部分：一、總問；二、廣答，分為四部分：一、依受無量苦明擐甲精進，分為兩部分：一、標（提出）；二、釋（解釋），分為兩部分：一、立因（建立原因）；二、顯果（顯示結果）。二、依經受無量時苦明擐甲精進，分為三部分：一、明時量（說明時間長度）；二、明擐甲相（說明擐甲的狀態）；三、結（總結）。三、依集無量福智明擐甲精進，分為三部分：一、立因；二、顯果；三、結。四、依度無量有情明擐甲精進，分為兩部分：一、立因；二、顯果。
第三部分別釋中的第二部分，明攝善法精進，分為兩部分：一、總問；二、廣答，分為三部分：一、依施等六度（佈施、持戒、忍辱、精進、禪定、智慧）明攝善法精進，分為兩部分：一、依作加行因立攝善法精進（依靠修行前的準備工作來建立攝善法精進）；二、依能成辨果加行果立攝善法精進（依靠能夠成就結果的修行過程和結果來建立攝善法精進）。第二、依無動等七種精進明攝善精進，分為三部分：一、總標；二、別釋，分為七部分：一、明無動精進，分為兩部分：一、標；二、釋，分為兩部分：一、依自相續（依靠自身的相續）；二、依他相續（依靠他人的相續）明攝善法精進。二、明堅固精進，分為兩部分：一、標；二、釋。三、明無量精進，分為兩部分：一、標；二、釋。四、明方便相應精進，分為兩部分：一、標；二、釋，分為兩部分，如論中所述。五、明無倒精進，分為兩部分：一、標；二、釋，分為兩部分：一、顯果；二、立因。六、明恒常精進，分為兩部分：一、標；二、釋。七、明離慢精進，分為兩部分：一、標；二、釋，分為兩部分：一、立因；二、顯果。三、顯果勝利，分為兩部分：一、立因；二、顯果。第三、明波羅蜜多（paramita，到彼岸）一切菩提（bodhi，覺悟）分法中所有善攝善法精進是遍行義，分為兩部分：一、明正義；二、引證。 最後。
【English Translation】 English version The section on diligence is divided into four parts: 1. General questions; 2. Brief answers; 3. Listing names in two parts, as in the treatise; 4. Extensive explanation in three parts: 1. General introduction; 2. Listing names in three parts, as in the treatise; 3. Separate explanations in three parts: 1. Explaining 'Armor-like Diligence' (preparation for battle); 2. Explaining 'Gathering Virtuous Dharmas Diligence' (accumulating virtuous qualities); 3. Explaining 'Benefiting Sentient Beings Diligence' (aiding living beings).
First, explaining 'Armor-like Diligence' is divided into two parts: 1. General questions; 2. Extensive answers in four parts: 1. Explaining 'Armor-like Diligence' based on enduring immeasurable suffering, divided into two parts: 1. Statement; 2. Explanation, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 2. Explaining 'Armor-like Diligence' based on experiencing immeasurable suffering over time, divided into three parts: 1. Explaining the duration of time; 2. Explaining the characteristics of 'Armor-like Diligence'; 3. Conclusion. 3. Explaining 'Armor-like Diligence' based on accumulating immeasurable merit and wisdom, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 4. Explaining 'Armor-like Diligence' based on liberating immeasurable sentient beings, divided into two parts: 1. Establishing the cause; 2. Revealing the result.
The second part of the third section, separate explanations, explains 'Gathering Virtuous Dharmas Diligence' in two parts: 1. General questions; 2. Extensive answers in three parts: 1. Explaining 'Gathering Virtuous Dharmas Diligence' based on the six perfections (dana, sila, ksanti, virya, dhyana, prajna), divided into two parts: 1. Establishing 'Gathering Virtuous Dharmas Diligence' based on the cause of preliminary practices; 2. Establishing 'Gathering Virtuous Dharmas Diligence' based on the practice and result that can accomplish the outcome. 2. Explaining 'Gathering Virtuous Diligence' based on the seven types of diligence, such as immovability, divided into three parts: 1. General introduction; 2. Separate explanations in seven parts: 1. Explaining 'Immovable Diligence', divided into two parts: 1. Statement; 2. Explanation, divided into two parts: 1. Based on one's own mind-stream; 2. Based on others' mind-streams, explaining 'Gathering Virtuous Dharmas Diligence'. 2. Explaining 'Steadfast Diligence', divided into two parts: 1. Statement; 2. Explanation. 3. Explaining 'Immeasurable Diligence', divided into two parts: 1. Statement; 2. Explanation. 4. Explaining 'Diligence Corresponding to Skillful Means', divided into two parts: 1. Statement; 2. Explanation, divided into two parts, as in the treatise. 5. Explaining 'Unerring Diligence', divided into two parts: 1. Statement; 2. Explanation, divided into two parts: 1. Revealing the result; 2. Establishing the cause. 6. Explaining 'Constant Diligence', divided into two parts: 1. Statement; 2. Explanation. 7. Explaining 'Diligence Free from Pride', divided into two parts: 1. Statement; 2. Explanation, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 3. Revealing the benefits of the result, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 3. Explaining that all virtuous 'Gathering Virtuous Dharmas Diligence' within the methods of the perfections (paramita, going to the other shore) and all aspects of enlightenment (bodhi, awakening) is pervasive in meaning, divided into two parts: 1. Explaining the correct meaning; 2. Citing evidence. Finally.
三饒益有情精進分二。一問。二答分二。一指文。二明差別義。
第四廣解分九中第三明難行精進分四。一總問。二略答。三別釋分三 一依斷所治品明難行精進分三。一立因分二。一依離著受用具立因。二依離著身見立因。二顯果。三結 二依盡所有性明難行精進分三。一立因。二顯果。三結 三依所緣境如所有性明難行精進分三。一立因。二顯果。三結 第四明三難行精進因分三。一依緣有性立初難行精進因。二依悲心立第二難行精進因。三依般若立第三難行精進因。
第四廣解分九中第四明一切門精進分四。一總問。二略答。三列名分四如論。四別釋分三 一依初二正斷行立初離雜染法一切門精進分二。一標。二釋分二。一立因。二顯果分二。一立所治分四如論。二立能治分二如論 二依后二正斷行立第二引白法一切門精進分二。一標。二釋分二。一立因。二顯果分二如論 三依彼前二因立第三第四凈除業及增長智一切門精進分二。一明前二斷行因凈除業精進分二。一標。二釋分二。一立因。二顯果分二如論。二明後二斷行因增長智精進分二。一標。二釋分二。一立因。二顯果分三如論。
第四廣解分九中第五明善士精進分三。一總問。二略答。三別釋分五 一明初時無所棄捨斷行精進分二
【現代漢語翻譯】 現代漢語譯本 三饒益有情精進分二：一、問。二、答，分二：一、指文。二、明差別義。
第四廣解分九中第三明難行精進分四：一、總問。二、略答。三、別釋，分三：一、依斷所治品明難行精進，分三：一、立因，分二：一、依離著受用具立因。二、依離著身見立因。二、顯果。三、結。二、依盡所有性明難行精進，分三：一、立因。二、顯果。三、結。三、依所緣境如所有性明難行精進，分三：一、立因。二、顯果。三、結。四、明三難行精進因，分三：一、依緣有性立初難行精進因。二、依悲心立第二難行精進因。三、依般若（prajna，智慧）立第三難行精進因。
第四廣解分九中第四明一切門精進分四：一、總問。二、略答。三、列名，分四，如論。四、別釋，分三：一、依初二正斷行立初離雜染法一切門精進，分二：一、標。二、釋，分二：一、立因。二、顯果，分二：一、立所治，分四，如論。二、立能治，分二，如論。二、依后二正斷行立第二引白法一切門精進，分二：一、標。二、釋，分二：一、立因。二、顯果，分二，如論。三、依彼前二因立第三第四凈除業及增長智一切門精進，分二：一、明前二斷行因凈除業精進，分二：一、標。二、釋，分二：一、立因。二、顯果，分二，如論。二、明後二斷行因增長智精進，分二：一、標。二、釋，分二：一、立因。二、顯果，分三，如論。
第四廣解分九中第五明善士精進分三：一、總問。二、略答。三、別釋，分五：一、明初時無所棄捨斷行精進，分二
【English Translation】 English version The second part of diligently benefiting sentient beings has two sections: 1. Question. 2. Answer, divided into two: 1. Pointing out the text. 2. Explaining the meaning of the differences.
The fourth, extensive explanation, is divided into nine, and the third explains the difficult-to-practice diligence in four sections: 1. General question. 2. Brief answer. 3. Detailed explanation, divided into three: 1. Explaining the difficult-to-practice diligence based on the qualities to be abandoned, divided into three: 1. Establishing the cause, divided into two: 1. Establishing the cause based on detachment from enjoying possessions. 2. Establishing the cause based on detachment from the view of self. 2. Revealing the result. 3. Conclusion. 2. Explaining the difficult-to-practice diligence based on the nature of all that exists, divided into three: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 3. Explaining the difficult-to-practice diligence based on the nature of objects of focus as they truly are, divided into three: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 4. Explaining the causes of the three difficult-to-practice diligences, divided into three: 1. Establishing the cause of the first difficult-to-practice diligence based on the nature of dependent origination. 2. Establishing the cause of the second difficult-to-practice diligence based on compassion. 3. Establishing the cause of the third difficult-to-practice diligence based on prajna (wisdom).
The fourth, extensive explanation, is divided into nine, and the fourth explains the diligence of all doors in four sections: 1. General question. 2. Brief answer. 3. Listing the names, divided into four, as in the treatise. 4. Detailed explanation, divided into three: 1. Establishing the diligence of all doors for abandoning defilements based on the first two correct abandonments, divided into two: 1. Statement. 2. Explanation, divided into two: 1. Establishing the cause. 2. Revealing the result, divided into two: 1. Establishing what is to be abandoned, divided into four, as in the treatise. 2. Establishing what is able to abandon, divided into two, as in the treatise. 2. Establishing the diligence of all doors for cultivating virtuous qualities based on the latter two correct abandonments, divided into two: 1. Statement. 2. Explanation, divided into two: 1. Establishing the cause. 2. Revealing the result, divided into two, as in the treatise. 3. Establishing the diligence of all doors for purifying karma and increasing wisdom based on the previous two causes, divided into two: 1. Explaining the diligence for purifying karma based on the cause of the first two abandonments, divided into two: 1. Statement. 2. Explanation, divided into two: 1. Establishing the cause. 2. Revealing the result, divided into two, as in the treatise. 2. Explaining the diligence for increasing wisdom based on the cause of the latter two abandonments, divided into two: 1. Statement. 2. Explanation, divided into two: 1. Establishing the cause. 2. Revealing the result, divided into three, as in the treatise.
The fourth, extensive explanation, is divided into nine, and the fifth explains the diligence of a virtuous person in three sections: 1. General question. 2. Brief answer. 3. Detailed explanation, divided into five: 1. Explaining the diligence of abandonment without discarding anything at the beginning, divided into two:
。一標。二釋分二。一立因。二顯果 二明中間無退減加行精進分二。一標。二釋分二。一立因。二顯果 三明後時加行無下劣精進分二。一標。二釋分二。一立因。二顯果 四明無顛倒證無上果精進分二。一標。二釋分二。一立因。二顯果 五明勤勇加行速趣無上果精進分二。一標。二釋分二。一立因。二顯果。
第四廣解分九中第六明一切種精進分四。一總問。二略答。三別釋。四總結 別釋分二。一明六種精進分三。一總問。二別釋。三明業用 別釋分六。一依經發生精進明無間精進分二。一標。二釋。二依經勢力圓滿明殷重精進分二。一標。二釋。三依經有勤明等流精進分二。一標。二釋。四依經有勇明如行精進分二。一標。二釋。五依經堅猛明無動精進分二。一標。二釋。六依經不捨其軛明無喜足精進分二。一標。二釋。第三引經明六種精進業用分二。一立因。二顯果分六如論 第二明七種精進分二。一總問。二廣答分七。一依先與欲愿俱行明一切種精進分二。一標。二釋分二。一立因。二顯果分二。一依欲。二依愿顯果。二依舍所治品明一切種精進分二。一標。二釋分二。一立因分二。一依現行。二依種子立因。二顯果。三依得能治品明一切種精進分二。一標。二釋分二。一立所治分二如論。二立
【現代漢語翻譯】 現代漢語譯本： 一、標示。 二、解釋，分為兩部分：一、確立原因。二、闡明結果。 二、闡明中間沒有退減，加行精進，分為兩部分：一、標示。二、解釋，分為兩部分：一、確立原因。二、闡明結果。 三、闡明後來的加行沒有下劣的精進，分為兩部分：一、標示。二、解釋，分為兩部分：一、確立原因。二、闡明結果。 四、闡明沒有顛倒地證得無上果位的精進，分為兩部分：一、標示。二、解釋，分為兩部分：一、確立原因。二、闡明結果。 五、闡明勤奮勇猛地加行，迅速趨向無上果位的精進，分為兩部分：一、標示。二、解釋，分為兩部分：一、確立原因。二、闡明結果。
第四、廣泛解釋，分為九個部分，其中第六個部分闡明一切種類的精進，分為四個部分：一、總的提問。二、簡略地回答。三、分別解釋。四、總結。 分別解釋分為兩部分：一、闡明六種精進，分為三個部分：一、總的提問。二、分別解釋。三、闡明作用。 分別解釋分為六個部分：一、依靠經典發生精進，闡明無間精進，分為兩部分：一、標示。二、解釋。 二、依靠經典的力量圓滿，闡明殷重精進，分為兩部分：一、標示。二、解釋。 三、依靠經典的有勤，闡明等流精進，分為兩部分：一、標示。二、解釋。 四、依靠經典的有勇，闡明如行精進，分為兩部分：一、標示。二、解釋。 五、依靠經典的堅猛，闡明無動精進，分為兩部分：一、標示。二、解釋。 六、依靠經典的不捨其軛，闡明無喜足精進，分為兩部分：一、標示。二、解釋。 第三、引用經典闡明六種精進的作用，分為兩部分：一、確立原因。二、闡明結果，分為六個部分，如論中所述。 第二、闡明七種精進，分為兩部分：一、總的提問。二、廣泛地回答，分為七個部分：一、依靠先前給予的意願共同進行，闡明一切種類的精進，分為兩部分：一、標示。二、解釋，分為兩部分：一、確立原因。二、闡明結果，分為兩部分：一、依靠意願。二、依靠願望闡明結果。 二、依靠捨棄所要對治的品類，闡明一切種類的精進，分為兩部分：一、標示。二、解釋，分為兩部分：一、確立原因，分為兩部分：一、依靠現行。二、依靠種子確立原因。二、闡明結果。 三、依靠獲得能夠對治的品類，闡明一切種類的精進，分為兩部分：一、標示。二、解釋，分為兩部分：一、確立所要對治的，分為兩部分，如論中所述。二、確立……
【English Translation】 English version: One, indication. Two, explanation, divided into two parts: One, establishing the cause. Two, elucidating the result. Two, clarifying that there is no regression in between, applying diligent effort, divided into two parts: One, indication. Two, explanation, divided into two parts: One, establishing the cause. Two, elucidating the result. Three, clarifying that later application does not have inferior diligence, divided into two parts: One, indication. Two, explanation, divided into two parts: One, establishing the cause. Two, elucidating the result. Four, clarifying the diligence of non-perversely attaining the unsurpassed fruit, divided into two parts: One, indication. Two, explanation, divided into two parts: One, establishing the cause. Two, elucidating the result. Five, clarifying the diligent and courageous application, quickly approaching the unsurpassed fruit, divided into two parts: One, indication. Two, explanation, divided into two parts: One, establishing the cause. Two, elucidating the result.
Fourth, extensive explanation, divided into nine parts, among which the sixth part clarifies all kinds of diligence, divided into four parts: One, general question. Two, brief answer. Three, separate explanations. Four, summary. Separate explanations are divided into two parts: One, clarifying six kinds of diligence, divided into three parts: One, general question. Two, separate explanations. Three, clarifying the function. Separate explanations are divided into six parts: One, relying on the scriptures to generate diligence, clarifying uninterrupted diligence, divided into two parts: One, indication. Two, explanation. Two, relying on the power of the scriptures to achieve completeness, clarifying earnest diligence, divided into two parts: One, indication. Two, explanation. Three, relying on the diligence mentioned in the scriptures, clarifying equable-flow diligence, divided into two parts: One, indication. Two, explanation. Four, relying on the courage mentioned in the scriptures, clarifying diligence like practice, divided into two parts: One, indication. Two, explanation. Five, relying on the firmness and strength mentioned in the scriptures, clarifying immovable diligence, divided into two parts: One, indication. Two, explanation. Six, relying on not abandoning the yoke mentioned in the scriptures, clarifying diligence without satisfaction, divided into two parts: One, indication. Two, explanation. Third, quoting the scriptures to clarify the function of the six kinds of diligence, divided into two parts: One, establishing the cause. Two, elucidating the result, divided into six parts, as described in the treatise. Second, clarifying seven kinds of diligence, divided into two parts: One, general question. Two, extensive answer, divided into seven parts: One, relying on the prior giving of intention and aspiration to proceed together, clarifying all kinds of diligence, divided into two parts: One, indication. Two, explanation, divided into two parts: One, establishing the cause. Two, elucidating the result, divided into two parts: One, relying on intention. Two, relying on aspiration to elucidate the result. Two, relying on abandoning the categories to be treated, clarifying all kinds of diligence, divided into two parts: One, indication. Two, explanation, divided into two parts: One, establishing the cause, divided into two parts: One, relying on present action. Two, relying on seeds to establish the cause. Two, elucidating the result. Three, relying on obtaining the categories that can treat, clarifying all kinds of diligence, divided into two parts: One, indication. Two, explanation, divided into two parts: One, establishing what is to be treated, divided into two parts, as described in the treatise. Two, establishing...
能治分二。一明正義。二立喻。四依修習教法明一切種精進分二。一標。二釋分二。一立因。二顯果。五依修習證法明一切種精進分二。一標。二釋。六依饒益有情行明一切種精進分二。一標。二釋分二。一立因。二顯果分十一指文如論。七依守護自學明一切種精進分二。一標。二釋分二。一立因。二顯果分二。一依防護。二依還凈顯果 第四總結。
第四廣解分九中第七第八合明八種遂求精進及九種此世他世樂精進分二。一指前文分二如論。二明差別。
第四廣解分九中第九明清凈精進分四。一總問。二略答。三列名分十如論。四別釋分五 一依三摩地加行明清凈精進分六。一依三摩地加行明相稱精進分三。一標。二釋分五如論。三結。二依三摩地加行明串習清凈精進分三。一標。二釋。三結三依三摩地加行明無緩清凈精進分三。一立因。二顯果。三結。四依三摩地加行明善攝清凈精進分三。一立因。二顯果。三結。五依三摩地加行明應時修習相應清凈精進分三。一立因。二顯果分三如論。三結。六依三摩加行明通達眾相相應清凈精進分三。一立因分三如論。二顯果分二如論。三結 第二依無畏無喜足加行明不退轉清凈精進分三。一立因。二顯果。三結 第三依三摩地資糧加行明不捨軛清凈精進分三。
【現代漢語翻譯】 現代漢語譯本 能治分二：一、闡明正義；二、設立比喻。四、依據修習教法，闡明一切種精進，分二：一、標示；二、解釋，又分二：一、設立原因；二、顯示結果。五、依據修習證法，闡明一切種精進，分二：一、標示；二、解釋。六、依據饒益有情之行，闡明一切種精進，分二：一、標示；二、解釋，又分二：一、設立原因；二、顯示結果，分十一項，如論中所述。七、依據守護自學，闡明一切種精進，分二：一、標示；二、解釋，又分二：一、設立原因；二、顯示結果，分二：一、依據防護；二、依據還凈，顯示結果。第四、總結。
第四、廣解，分九部分，其中第七和第八部分合並闡明八種遂求精進以及九種此世他世樂精進，分二：一、指引前文，分二，如論中所述；二、闡明差別。
第四、廣解，分九部分，其中第九部分闡明清凈精進，分四：一、總問；二、略答；三、列出名稱，分十項，如論中所述；四、分別解釋，分五：一、依據三摩地（Samadhi，禪定）加行，闡明清凈精進，分六：一、依據三摩地加行，闡明相稱精進，分三：一、標示；二、解釋，分五項，如論中所述；三、總結。二、依據三摩地加行，闡明串習清凈精進，分三：一、標示；二、解釋；三、總結。三、依據三摩地加行，闡明無緩清凈精進，分三：一、設立原因；二、顯示結果；三、總結。四、依據三摩地加行，闡明善攝清凈精進，分三：一、設立原因；二、顯示結果；三、總結。五、依據三摩地加行，闡明應時修習相應清凈精進，分三：一、設立原因；二、顯示結果，分三項，如論中所述；三、總結。六、依據三摩地加行，闡明通達眾相相應清凈精進，分三：一、設立原因，分三項，如論中所述；二、顯示結果，分二項，如論中所述；三、總結。二、依據無畏無喜足加行，闡明不退轉清凈精進，分三：一、設立原因；二、顯示結果；三、總結。三、依據三摩地資糧加行，闡明不捨軛清凈精進，分三：
【English Translation】 English version The ability to cure is divided into two aspects: first, clarifying the correct meaning; second, establishing metaphors. Fourth, based on the practice of the teachings, explaining all kinds of diligence, divided into two: first, indication; second, explanation, further divided into two: first, establishing the cause; second, revealing the result. Fifth, based on the practice of realization, explaining all kinds of diligence, divided into two: first, indication; second, explanation. Sixth, based on the practice of benefiting sentient beings, explaining all kinds of diligence, divided into two: first, indication; second, explanation, further divided into two: first, establishing the cause; second, revealing the result, divided into eleven items, as described in the treatise. Seventh, based on guarding self-learning, explaining all kinds of diligence, divided into two: first, indication; second, explanation, further divided into two: first, establishing the cause; second, revealing the result, divided into two: first, based on protection; second, based on purification, revealing the result. Fourth, conclusion.
Fourth, extensive explanation, divided into nine parts, wherein the seventh and eighth parts are combined to explain the eight kinds of diligence in seeking and the nine kinds of diligence in enjoying happiness in this life and the next, divided into two: first, referring to the previous text, divided into two, as described in the treatise; second, explaining the differences.
Fourth, extensive explanation, divided into nine parts, wherein the ninth part explains pure diligence, divided into four: first, general question; second, brief answer; third, listing the names, divided into ten items, as described in the treatise; fourth, separate explanations, divided into five: first, based on the application of Samadhi (meditative concentration), explaining pure diligence, divided into six: first, based on the application of Samadhi, explaining corresponding diligence, divided into three: first, indication; second, explanation, divided into five items, as described in the treatise; third, conclusion. Second, based on the application of Samadhi, explaining habitual pure diligence, divided into three: first, indication; second, explanation; third, conclusion. Third, based on the application of Samadhi, explaining unrelaxed pure diligence, divided into three: first, establishing the cause; second, revealing the result; third, conclusion. Fourth, based on the application of Samadhi, explaining well-collected pure diligence, divided into three: first, establishing the cause; second, revealing the result; third, conclusion. Fifth, based on the application of Samadhi, explaining timely practice of corresponding pure diligence, divided into three: first, establishing the cause; second, revealing the result, divided into three items, as described in the treatise; third, conclusion. Sixth, based on the application of Samadhi, explaining the corresponding pure diligence of understanding all aspects, divided into three: first, establishing the cause, divided into three items, as described in the treatise; second, revealing the result, divided into two items, as described in the treatise; third, conclusion. Second, based on the application of fearlessness and non-contentment, explaining non-retrogressing pure diligence, divided into three: first, establishing the cause; second, revealing the result; third, conclusion. Third, based on the application of the resources of Samadhi, explaining non-abandoning yoke pure diligence, divided into three:
一立因分四如論。二顯果分三如論。三結 第四依平等加行明平等清凈精進分三。一立因。二顯果。三結 第五依殊勝果加行明迴向大菩提清凈精進分三。一立因。二顯果。三結。
精進品大門分五中第五明修習精進果利功德分三。一立因。二顯果。三明勸修。
初持瑜伽處分十八中第十三明靜慮品分五。一總問。二以頌略答分二。一明正義分九如論。二總結。三列名分二。一標。二釋分九如論。四廣解。五明果利 第四廣解分九 一明自性靜慮分三。一總問。二廣答分四 一依所依明自性靜慮分二。一立因。二顯果 二依行相明自性靜慮分二。一依世定明行相。二依出世定明行相靜慮 三依自性明靜慮分三。一依心一境性。二依無不善。三依九住心明性靜慮 四依品類明自性靜慮分三。一依止品。二依觀品。三依雙運道明品類靜慮 第三明總結。
第四廣解分九中第二明一切靜慮分五。一總問。二依行相略答分二。一標。二釋。三依作用列名分二。一標。二釋。四別釋。五總結 別釋分三 一明現法樂住靜慮分三。一立因。二顯果分四。一依遠離現在分別雜染。二依遠離見雜染。三依遠離愛昧雜染。四依遠離相雜染顯果。三結 二明能引等持功德靜慮分三。一立因。二顯果分三。一依十力種姓根
【現代漢語翻譯】 一、建立原因，分為四種，如前所述。 二、闡明結果，分為三種，如前所述。 三、總結。 第四、依據平等加行，闡明平等清凈精進，分為三種：一、建立原因；二、闡明結果；三、總結。 第五、依據殊勝果加行，闡明迴向大菩提清凈精進，分為三種：一、建立原因；二、闡明結果；三、總結。
精進品大門分為五部分，其中第五部分闡明修習精進的果報利益功德，分為三種：一、建立原因；二、闡明結果；三、闡明勸修。
最初的持瑜伽處分為十八部分，其中第十三部分闡明靜慮品，分為五部分：一、總提問；二、用偈頌簡略回答，分為兩種：一、闡明正義，分為九種，如前所述；二、總結。三、列舉名稱，分為兩種：一、標示；二、解釋，分為九種，如前所述。四、廣泛解釋；五、闡明果報利益。第四、廣泛解釋，分為九種：一、闡明自性靜慮，分為三種：一、總提問；二、廣泛回答，分為四種：一、依據所依闡明自性靜慮，分為兩種：一、建立原因；二、闡明結果。二、依據行相闡明自性靜慮，分為兩種：一、依據世間禪定闡明行相；二、依據出世間禪定闡明行相靜慮。三、依據自性闡明靜慮，分為三種：一、依據心一境性；二、依據無不善；三、依據九住心闡明自性靜慮。四、依據品類闡明自性靜慮，分為三種：一、依據止品；二、依據觀品；三、依據雙運道闡明品類靜慮。第三、闡明總結。
第四、廣泛解釋，分為九種，其中第二種闡明一切靜慮，分為五種：一、總提問；二、依據行相簡略回答，分為兩種：一、標示；二、解釋。三、依據作用列舉名稱，分為兩種：一、標示；二、解釋。四、分別解釋；五、總結。分別解釋，分為三種：一、闡明現法樂住靜慮，分為三種：一、建立原因；二、闡明結果，分為四種：一、依據遠離現在分別雜染；二、依據遠離見雜染；三、依據遠離愛昧雜染；四、依據遠離相雜染闡明結果。三、總結。二、闡明能引等持功德靜慮，分為三種：一、建立原因；二、闡明結果，分為三種：一、依據十力種姓根（dasabala gotra hetu）
【English Translation】 Firstly, establishing the cause, divided into four aspects, as previously discussed. Secondly, elucidating the result, divided into three aspects, as previously discussed. Thirdly, concluding. Fourthly, based on equal application (samatā prayoga), clarifying equal and pure diligence (samatā pariśuddha vīrya), divided into three: 1. Establishing the cause; 2. Elucidating the result; 3. Concluding. Fifthly, based on the application of superior results (viśiṣṭa phala prayoga), clarifying the dedication (pariṇāmanā) to great Bodhi (mahābodhi) with pure diligence, divided into three: 1. Establishing the cause; 2. Elucidating the result; 3. Concluding.
The great gate of the Diligence Chapter (vīrya prakaraṇa) is divided into five parts, wherein the fifth part elucidates the meritorious virtues of cultivating diligence, divided into three: 1. Establishing the cause; 2. Elucidating the result; 3. Clarifying encouragement to cultivate.
The initial holding of the Yoga place (yoga sthāna) is divided into eighteen parts, wherein the thirteenth part elucidates the Dhyana Chapter (dhyāna prakaraṇa), divided into five parts: 1. General question; 2. Briefly answering with verses, divided into two: 1. Clarifying the correct meaning, divided into nine aspects, as previously discussed; 2. Concluding. 3. Listing the names, divided into two: 1. Indicating; 2. Explaining, divided into nine aspects, as previously discussed. 4. Extensive explanation; 5. Clarifying the benefits of the result. Fourth, extensive explanation, divided into nine aspects: 1. Clarifying the nature of dhyana (svabhāva dhyāna), divided into three: 1. General question; 2. Extensive answer, divided into four: 1. Based on the support (ālambana), clarifying the nature of dhyana, divided into two: 1. Establishing the cause; 2. Elucidating the result. 2. Based on the aspects (ākāra), clarifying the nature of dhyana, divided into two: 1. Based on worldly concentration (laukika samādhi), clarifying the aspects; 2. Based on supramundane concentration (lokottara samādhi), clarifying the aspects of dhyana. 3. Based on the nature (svabhāva), clarifying dhyana, divided into three: 1. Based on one-pointedness of mind (citta ekāgratā); 2. Based on the absence of unwholesomeness (akuśala); 3. Based on the nine abidings of the mind (nava sthiti citta), clarifying the nature of dhyana. 4. Based on categories (prakāra), clarifying the nature of dhyana, divided into three: 1. Based on the cessation category (śamatha prakāra); 2. Based on the insight category (vipaśyanā prakāra); 3. Based on the dual path category (yuganaddha mārga prakāra), clarifying the categories of dhyana. 3. Clarifying the conclusion.
Fourth, extensive explanation, divided into nine aspects, wherein the second aspect elucidates all dhyanas (sarva dhyāna), divided into five: 1. General question; 2. Briefly answering based on the aspects, divided into two: 1. Indicating; 2. Explaining. 3. Listing the names based on the function (kārya), divided into two: 1. Indicating; 2. Explaining. 4. Separate explanation; 5. Concluding. Separate explanation, divided into three: 1. Clarifying the dhyana of dwelling in happiness in the present life (dṛṣṭa dharma sukha vihāra dhyāna), divided into three: 1. Establishing the cause; 2. Elucidating the result, divided into four: 1. Based on distancing from present conceptual defilements (pratyutpanna vikalpa saṃkleśa); 2. Based on distancing from view defilements (dṛṣṭi saṃkleśa); 3. Based on distancing from love and attachment defilements (sneha saṃkleśa); 4. Based on distancing from characteristic defilements (lakṣaṇa saṃkleśa), elucidating the result. 3. Concluding. 2. Clarifying the dhyana that can induce the merits of equanimity (samādhi guṇa), divided into three: 1. Establishing the cause; 2. Elucidating the result, divided into three: 1. Based on the ten powers (daśabala), lineage (gotra), and roots (hetu)
本世出世根本靜慮及近分定顯果。二依彼根本所修十力種姓所攝種種等持顯果。三依世出世間根本近分靜慮所成與二乘共有功德靜慮顯果分二。一立因。二顯果分六如論。三結 三明饒益有情靜慮分二。一略標指文。二別釋差別正義分十一。一依作助伴明饒益有情靜慮。二依除苦明饒益有情靜慮。三依說理明饒益有情靜慮。四依知恩明饒益有情靜慮。五依救護明饒益有情靜慮。六依解愁明饒益有情靜慮。七依施財明饒益有情靜慮。八依匡眾明饒益有情靜慮。九依隨轉明饒益有情靜慮。十依贊美明饒益有情靜慮。十一依正調伏明饒益有情靜慮 第五明總結。
第四廣解分九中第三明難行靜慮分三。一總問。二略答。三別釋分三 一依難轉色界四靜慮果明難行靜慮分三。一立因。二顯果。三結 二依難修十力種姓諸等持明難行靜慮分三。一立因。二顯果。三結 三依難得無上果明難行靜慮分三。一立因。二顯果。三結。
第四廣解分九中第四明一切門靜慮分三。一總問。二略答。三別釋分四。一依初靜慮滅憂根明一切門靜慮。二依第二靜慮滅苦根明一切門靜慮。三依第三靜慮滅意喜根明一切門靜慮。四依第四靜慮滅喜根明一切門靜慮。
第四廣解分九中第五明善士靜慮分三。一總問。二略答。三別釋分
【現代漢語翻譯】 現代漢語譯本 此部分闡述了世間和出世間的根本靜慮（根本禪定）及其近分定所產生的顯著結果；其次，闡述了基於根本靜慮所修習的，由十力（如來十力）種姓所攝持的各種等持（禪定）所產生的顯著結果；第三，闡述了基於世間和出世間的根本靜慮和近分靜慮所成就的，與聲聞、緣覺二乘共有的功德靜慮所產生的顯著結果，分為兩部分：一是建立原因，二是闡述結果，分為六個方面，如論中所述；三是總結。接下來闡述饒益有情（利益眾生）的靜慮，分為兩部分：一是簡要標示經文，二是分別解釋差別的正義，分為十一個方面：一是依據作為助伴來闡明饒益有情的靜慮，二是依據消除痛苦來闡明饒益有情的靜慮，三是依據宣說道理來闡明饒益有情的靜慮，四是依據知恩圖報來闡明饒益有情的靜慮，五是依據救護眾生來闡明饒益有情的靜慮，六是依據解除憂愁來闡明饒益有情的靜慮，七是依據佈施財物來闡明饒益有情的靜慮，八是依據匡正大眾來闡明饒益有情的靜慮，九是依據隨順教化來闡明饒益有情的靜慮，十是依據讚美功德來闡明饒益有情的靜慮，十一是依據正確調伏來闡明饒益有情的靜慮。第五部分是總結。 在第四大段的廣泛解釋中的第九部分中，第三小段闡述了難行靜慮，分為三部分：一是總的提問，二是簡略的回答，三是分別的解釋，分為三個方面：一是依據難以轉變的四靜慮果來闡明難行靜慮，分為三部分：一是建立原因，二是闡述結果，三是總結；二是依據難以修習的十力種姓的各種等持來闡明難行靜慮，分為三部分：一是建立原因，二是闡述結果，三是總結；三是依據難以獲得的無上果來闡明難行靜慮，分為三部分：一是建立原因，二是闡述結果，三是總結。 在第四大段的廣泛解釋中的第九部分中，第四小段闡述了一切門靜慮，分為三部分：一是總的提問，二是簡略的回答，三是分別的解釋，分為四個方面：一是依據初靜慮（初禪）滅除憂根來闡明一切門靜慮，二是依據第二靜慮（二禪）滅除苦根來闡明一切門靜慮，三是依據第三靜慮（三禪）滅除意喜根來闡明一切門靜慮，四是依據第四靜慮（四禪）滅除喜根來闡明一切門靜慮。 在第四大段的廣泛解釋中的第九部分中，第五小段闡述了善士靜慮，分為三部分：一是總的提問，二是簡略的回答，三是分別的解釋
【English Translation】 English version This section elucidates the manifest results of both mundane and supramundane fundamental dhyana (meditative absorption) and its proximate concentration; secondly, it elucidates the manifest results of various samadhi (meditative concentrations) encompassed by the lineage of the Ten Powers (Tathagata-bala), cultivated based on the fundamental dhyana; thirdly, it elucidates the manifest results of the meritorious dhyana shared by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), accomplished based on mundane and supramundane fundamental dhyana and proximate concentration, divided into two parts: first, establishing the cause; second, elucidating the results, divided into six aspects, as described in the treatise; third, a conclusion. Next, it elucidates the dhyana that benefits sentient beings, divided into two parts: first, briefly indicating the text; second, separately explaining the correct meaning of the differences, divided into eleven aspects: first, elucidating the dhyana that benefits sentient beings based on acting as a helper; second, elucidating the dhyana that benefits sentient beings based on eliminating suffering; third, elucidating the dhyana that benefits sentient beings based on expounding the truth; fourth, elucidating the dhyana that benefits sentient beings based on knowing and repaying kindness; fifth, elucidating the dhyana that benefits sentient beings based on rescuing and protecting beings; sixth, elucidating the dhyana that benefits sentient beings based on relieving sorrow; seventh, elucidating the dhyana that benefits sentient beings based on giving material possessions; eighth, elucidating the dhyana that benefits sentient beings based on rectifying the masses; ninth, elucidating the dhyana that benefits sentient beings based on conforming to and transforming; tenth, elucidating the dhyana that benefits sentient beings based on praising merits; eleventh, elucidating the dhyana that benefits sentient beings based on correct taming and subduing. The fifth part is a summary. In the ninth part of the fourth major section of extensive explanation, the third subsection elucidates the difficult-to-practice dhyana, divided into three parts: first, a general question; second, a brief answer; third, separate explanations, divided into three aspects: first, elucidating the difficult-to-practice dhyana based on the difficult-to-transform results of the four dhyana, divided into three parts: first, establishing the cause; second, elucidating the results; third, a conclusion; second, elucidating the difficult-to-practice dhyana based on the various samadhi of the Ten Powers lineage that are difficult to cultivate, divided into three parts: first, establishing the cause; second, elucidating the results; third, a conclusion; third, elucidating the difficult-to-practice dhyana based on the unsurpassed fruit that is difficult to obtain, divided into three parts: first, establishing the cause; second, elucidating the results; third, a conclusion. In the ninth part of the fourth major section of extensive explanation, the fourth subsection elucidates the all-door dhyana, divided into three parts: first, a general question; second, a brief answer; third, separate explanations, divided into four aspects: first, elucidating the all-door dhyana based on the elimination of the root of sorrow in the first dhyana (first dhyana); second, elucidating the all-door dhyana based on the elimination of the root of suffering in the second dhyana (second dhyana); third, elucidating the all-door dhyana based on the elimination of the root of mental joy in the third dhyana (third dhyana); fourth, elucidating the all-door dhyana based on the elimination of the root of joy in the fourth dhyana (fourth dhyana). In the ninth part of the fourth major section of extensive explanation, the fifth subsection elucidates the noble dhyana, divided into three parts: first, a general question; second, a brief answer; third, separate explanations
二。一依自有漏無漏靜慮自相續凈立初一善士靜慮。二依四無量心他相續中凈立后四善士靜慮分四如論第四廣解分九中第六明一切種靜慮分四。一總問。二略答。三別釋。四總結 別釋分二 一明六種一切種靜慮分二。一總標。二別釋分三。一依行相立初二一切種靜慮分二。一依善。二依無記明一切種靜慮。二依品類立中二靜慮分二。一依止品。二依觀品明一切種靜慮。三依作用立后二靜慮分二。一依作自他利。二依引神通功德明一切種靜慮 第二明七種一切種靜慮分二。一總標。二別釋分二。一依所緣立初五一切種靜慮分五。一依未得修習令得所緣立初一切種靜慮。二依得修習所緣立第二一切種靜慮。三依已得串習所緣立第三一切種靜慮。四依非等引地所緣立第四一切種靜慮。五依等引地所緣立第五一切種靜慮。第二依作業立后二靜慮分二。一依現法樂住。二依剎他行明一切種靜慮 第四明總結。
第四廣解分九中第七明遂求靜慮分三。一總問。二略答。三別釋分三 一依之而不欲立初二遂求靜慮分二。一依止息毒等災患立之而不欲靜慮分二。一立所治。二立能治。二依除眾病立之而不欲靜慮分二。一立所治。二立能治 第二依亦之亦欲立中間四種遂求靜慮分四。一依興致甘雨立亦之亦欲靜慮分二。一立所治
【現代漢語翻譯】 現代漢語譯本： 二。一、依據自有漏（指煩惱）和無漏（指清凈）的禪定，在自身的相續中建立清凈，這是最初的善士禪定。二、依據四無量心（慈、悲、喜、舍），在他人的相續中建立清凈，這是后四種善士禪定。 第四廣解分為九部分，其中第六部分闡明一切種禪定，分為四個方面：一、總的提問。二、簡略的回答。三、分別解釋。四、總結。 分別解釋分為兩部分：一、闡明六種一切種禪定，分為兩部分：一、總的標示。二、分別解釋，分為三個方面：一、依據行相建立最初的兩種一切種禪定，分為兩部分：一、依據善（指善的行相）。二、依據無記（指非善非惡的行相）闡明一切種禪定。二、依據品類建立中間的兩種禪定，分為兩部分：一、依據止品（指止息煩惱的品類）。二、依據觀品（指觀照實相的品類）闡明一切種禪定。三、依據作用建立最後的兩種禪定，分為兩部分：一、依據作自利和他利（指利益自己和利益他人）。二、依據引神通功德（指引發神通和功德）闡明一切種禪定。 第二、闡明七種一切種禪定，分為兩部分：一、總的標示。二、分別解釋，分為兩部分：一、依據所緣（指禪定所專注的對象）建立最初的五種一切種禪定，分為五個方面：一、依據未獲得而修習令獲得的所緣建立最初的一切種禪定。二、依據已獲得而修習的所緣建立第二種一切種禪定。三、依據已獲得並串習的所緣建立第三種一切種禪定。四、依據非等引地（指非禪定狀態）的所緣建立第四種一切種禪定。五、依據等引地（指禪定狀態）的所緣建立第五種一切種禪定。第二、依據作業（指禪定的作用）建立最後的兩種禪定，分為兩部分：一、依據現法樂住（指在現世獲得快樂的安住）。二、依據剎他行（指利益其他眾生）闡明一切種禪定。 第四、闡明總結。 第四廣解分為九部分，其中第七部分闡明遂求禪定，分為三個方面：一、總的提問。二、簡略的回答。三、分別解釋，分為三個方面：一、依據『之而不欲』（指雖然需要但不希望）建立最初的兩種遂求禪定，分為兩部分：一、依據止息毒等災患建立『之而不欲』禪定，分為兩部分：一、建立所治（指被止息的對象，如毒等）。二、建立能治（指能止息毒等的禪定）。二、依據去除眾病建立『之而不欲』禪定，分為兩部分：一、建立所治（指被去除的對象，如疾病）。二、建立能治（指能去除疾病的禪定）。第二、依據『亦之亦欲』（指既需要也希望）建立中間的四種遂求禪定，分為四個方面：一、依據興致甘雨（指降下甘甜的雨水）建立『亦之亦欲』禪定，分為兩部分：一、建立所治（指需要被甘雨滋潤的對象）。
【English Translation】 English version: II. 1. Based on the meditative stabilizations (dhyana) with outflows (asrava) and without outflows, establishing purity in one's own continuum, this is the first meditative stabilization of a virtuous person. 2. Based on the four immeasurables (brahmavihara), establishing purity in the continuum of others, these are the latter four meditative stabilizations of a virtuous person. The fourth extensive explanation is divided into nine parts, the sixth of which clarifies all types of meditative stabilizations, divided into four aspects: 1. General question. 2. Brief answer. 3. Separate explanations. 4. Conclusion. The separate explanations are divided into two parts: 1. Clarifying the six types of all meditative stabilizations, divided into two parts: 1. General indication. 2. Separate explanations, divided into three aspects: 1. Based on the aspects, establishing the first two types of all meditative stabilizations, divided into two parts: 1. Based on the virtuous. 2. Based on the neutral, clarifying all types of meditative stabilizations. 2. Based on the categories, establishing the middle two meditative stabilizations, divided into two parts: 1. Based on the cessation category. 2. Based on the contemplation category, clarifying all types of meditative stabilizations. 3. Based on the function, establishing the last two meditative stabilizations, divided into two parts: 1. Based on benefiting oneself and others. 2. Based on inducing supernormal powers and merits, clarifying all types of meditative stabilizations. Second, clarifying the seven types of all meditative stabilizations, divided into two parts: 1. General indication. 2. Separate explanations, divided into two parts: 1. Based on the object of focus, establishing the first five types of all meditative stabilizations, divided into five aspects: 1. Based on the object of focus that is not yet attained but cultivated to be attained, establishing the first type of all meditative stabilizations. 2. Based on the object of focus that is attained and cultivated, establishing the second type of all meditative stabilizations. 3. Based on the object of focus that is attained and familiarized, establishing the third type of all meditative stabilizations. 4. Based on the object of focus of a non-samadhi ground, establishing the fourth type of all meditative stabilizations. 5. Based on the object of focus of a samadhi ground, establishing the fifth type of all meditative stabilizations. Second, based on the activity, establishing the last two meditative stabilizations, divided into two parts: 1. Based on the pleasant abiding in the present life. 2. Based on benefiting other realms, clarifying all types of meditative stabilizations. Fourth, clarifying the conclusion. The fourth extensive explanation is divided into nine parts, the seventh of which clarifies the meditative stabilizations that are sought after, divided into three aspects: 1. General question. 2. Brief answer. 3. Separate explanations, divided into three aspects: 1. Based on 'desiring without wanting', establishing the first two types of meditative stabilizations that are sought after, divided into two parts: 1. Based on ceasing calamities such as poison, establishing the meditative stabilization of 'desiring without wanting', divided into two parts: 1. Establishing what is to be ceased (e.g., poison). 2. Establishing what is capable of ceasing (the meditative stabilization). 2. Based on removing various illnesses, establishing the meditative stabilization of 'desiring without wanting', divided into two parts: 1. Establishing what is to be removed (e.g., illnesses). 2. Establishing what is capable of removing (the meditative stabilization). Second, based on 'desiring and wanting', establishing the middle four types of meditative stabilizations that are sought after, divided into four aspects: 1. Based on causing sweet rain to fall, establishing the meditative stabilization of 'desiring and wanting', divided into two parts: 1. Establishing what needs to be nourished by sweet rain.
。二立能治。二依救怖畏立亦之亦欲靜慮分二。一立所治。二立能治。三依能施飲食立亦之亦欲靜慮分二。一立所治。二立能治。四依能施財位立亦之亦欲靜慮分二。一立所治。二立能治 第三依無之有增上生及決定勝欲立后二遂求靜慮分二。一依能正諫誨增上生道立無之有欲靜慮分二。一立所治。二立能治。二依能作決定勝道所一應作事立無之有欲靜慮分二。一立所欲法。二立能作法。
第四廣解分九中第八明此世他世樂靜慮分三。一總問。二略答。三別釋分二 一依後世自利利他行立初三二世樂靜慮分三。一依未入正法有情明神通變現靜慮。二依下劣放逸有情明記說變現靜慮。三依已入正法有情明教誡變現靜慮 二依現法后法利自他行立后六種二世樂靜慮分六。一依邪行有情明示現惡趣靜慮。二依失辯有情明施辯才靜慮。三依失念有情明施正念靜慮。四依令正法久住明施無倒本母靜慮。五依利有情業明施種種工巧靜慮。六依墮惡趣有情明放光靜慮。
第四廣解分九中第九明清凈靜慮分三。一總問。二略答。三別釋分六 一依世間凈立初一清凈靜慮分二。一標。二釋 二依出世凈立次一清凈靜慮分二。一標。二釋 三依共有果凈立次三清凈靜慮分三。一依加行凈。二依根本凈。三依根本勝進凈明轉清凈
【現代漢語翻譯】 現代漢語譯本：二、依靠能力來調伏。二、依靠救脫怖畏來建立，也分為欲界和靜慮界兩種。一、建立所要調伏的對象。二、建立能調伏的能力。三、依靠施予飲食來建立，也分為欲界和靜慮界兩種。一、建立所要調伏的對象。二、建立能調伏的能力。四、依靠施予財富地位來建立，也分為欲界和靜慮界兩種。一、建立所要調伏的對象。二、建立能調伏的能力。 第三、依靠無所有增上生和決定勝，爲了建立後兩者而尋求靜慮，分為兩種。一、依靠能正確勸諫教誨的增上生道，建立無所有，分為欲界和靜慮界兩種。一、建立所要調伏的對象。二、建立能調伏的能力。二、依靠能成就決定勝道的應作之事，建立無所有，分為欲界和靜慮界兩種。一、建立所希望的法。二、建立能成就的法。 第四、廣解分為九個部分，其中第八個部分闡明此世他世的快樂靜慮，分為三個部分。一、總的提問。二、簡略的回答。三、分別解釋，分為兩種。一、依靠後世自利利他的行為，建立最初的三種二世樂靜慮，分為三個部分。一、依靠未進入正法的有情眾生，闡明神通變現靜慮。二、依靠下劣放逸的有情眾生，闡明記說變現靜慮。三、依靠已進入正法的有情眾生，闡明教誡變現靜慮。 二、依靠現世和後世利益自己和利益他人的行為，建立後面的六種二世樂靜慮，分為六個部分。一、依靠邪行的有情眾生，闡明示現惡趣靜慮。二、依靠失去辯才的有情眾生，闡明施予辯才靜慮。三、依靠失去正念的有情眾生，闡明施予正念靜慮。四、依靠令正法長久住世，闡明施予無倒本母靜慮。五、依靠利益有情眾生的事業，闡明施予種種工巧靜慮。六、依靠墮入惡趣的有情眾生，闡明放光靜慮。 第四、廣解分為九個部分，其中第九個部分闡明清凈靜慮，分為三個部分。一、總的提問。二、簡略的回答。三、分別解釋，分為六個部分。一、依靠世間清凈，建立最初的一種清凈靜慮，分為兩個部分。一、標示。二、解釋。二、依靠出世間清凈，建立下一種清凈靜慮，分為兩個部分。一、標示。二、解釋。三、依靠共有果報的清凈，建立接下來的三種清凈靜慮，分為三個部分。一、依靠加行清凈。二、依靠根本清凈。三、依靠根本勝進清凈，闡明轉變清凈。
【English Translation】 English version: Two, establishing through the ability to subdue. Two, establishing through reliance on saving from fear, also divided into two: the desire realm and the dhyana realm. One, establishing what is to be subdued. Two, establishing the ability to subdue. Three, establishing through reliance on giving food and drink, also divided into two: the desire realm and the dhyana realm. One, establishing what is to be subdued. Two, establishing the ability to subdue. Four, establishing through reliance on giving wealth and position, also divided into two: the desire realm and the dhyana realm. One, establishing what is to be subdued. Two, establishing the ability to subdue. Third, relying on the increase of 'nothingness' and decisive victory, seeking dhyana to establish the latter two, divided into two. One, relying on the path of increased birth through correct admonition and instruction, establishing 'nothingness', divided into two: the desire realm and the dhyana realm. One, establishing what is to be subdued. Two, establishing the ability to subdue. Two, relying on what should be done to accomplish the path of decisive victory, establishing 'nothingness', divided into two: the desire realm and the dhyana realm. One, establishing the desired dharma. Two, establishing the dharma that can be accomplished. Fourth, the extensive explanation is divided into nine parts, the eighth of which clarifies the happiness dhyana of this life and the next, divided into three parts. One, general question. Two, brief answer. Three, separate explanations, divided into two. One, relying on actions of self-benefit and benefiting others in the next life, establishing the first three kinds of two-life happiness dhyana, divided into three parts. One, relying on sentient beings who have not entered the true Dharma, clarifying the miraculous transformation dhyana. Two, relying on inferior and negligent sentient beings, clarifying the memorized and spoken transformation dhyana. Three, relying on sentient beings who have entered the true Dharma, clarifying the admonishing transformation dhyana. Two, relying on actions of benefiting oneself and benefiting others in the present and future lives, establishing the latter six kinds of two-life happiness dhyana, divided into six parts. One, relying on sentient beings with wrong conduct, clarifying the dhyana of showing evil destinies. Two, relying on sentient beings who have lost eloquence, clarifying the dhyana of bestowing eloquence. Three, relying on sentient beings who have lost mindfulness, clarifying the dhyana of bestowing right mindfulness. Four, relying on the long-lasting existence of the true Dharma, clarifying the dhyana of bestowing the non-inverted original matrix. Five, relying on activities that benefit sentient beings, clarifying the dhyana of bestowing various skillful crafts. Six, relying on sentient beings who have fallen into evil destinies, clarifying the dhyana of emitting light. Fourth, the extensive explanation is divided into nine parts, the ninth of which clarifies pure dhyana, divided into three parts. One, general question. Two, brief answer. Three, separate explanations, divided into six parts. One, relying on worldly purity, establishing the first kind of pure dhyana, divided into two parts. One, indication. Two, explanation. Two, relying on transcendental purity, establishing the next kind of pure dhyana, divided into two parts. One, indication. Two, explanation. Three, relying on the purity of shared results, establishing the next three kinds of pure dhyana, divided into three parts. One, relying on the purity of effort. Two, relying on fundamental purity. Three, relying on fundamental progressive purity, clarifying the transformation of purity.
靜慮 四依自在凈立次三清凈靜慮分三。一依入出自在。二依舍證自在。三依神通自在明清凈靜慮 五依所依凈立第凈九清凈靜慮 六依二障凈立第十清凈靜慮。
靜慮品大門分五中第五明修習靜慮果利功德分三。一立因。二顯果。三明勸修。
初持瑜伽慮分十八中第十四明慧品分八。一總問。二以頌略答分二。一明正義分九如論。二結。三列名分二。一標。二釋分九如論。四廣解。五明果利。六明攝散經義。七明根本生相應難行苦行相。八明修六度廣大果利 第四廣解分九。
一明自性慧分三。一總問。二廣答分三 一依安立明自性慧分二。一依勝解地立安立慧。二依凈心地立安立慧 二依自性明自性慧 三依所緣明自性慧分二。一標。二釋分五如論 三明總結。
第四廣解分九中第二明一切慧分四。一總問。二略答。三列名分二如論。四別釋分三。一總標。二列名分三如論。三解釋分三 一明能于所知真實隨覺通達慧分二。一明正義分四。一依所緣立通達慧分二。一依法無我性。二依真諦明所緣通達慧。二依差別立通達慧分三。一依加行定。二依根本定。三依入分位明差別慧。三依行相立通達慧分三。一依四勝解地明行相分三如論。二依初地明行相。三依二地已上明加行相。四依修習分
【現代漢語翻譯】 靜慮（Dhyana，禪定）四依自在凈立次三清凈靜慮分三：一、依入出自在；二、依舍證自在；三、依神通自在，明清凈靜慮。五、依所依凈立第凈九清凈靜慮。六、依二障凈立第十清凈靜慮。
靜慮品大門分五中第五明修習靜慮果利功德分三：一、立因；二、顯果；三、明勸修。
初持瑜伽慮分十八中第十四明慧品分八：一、總問；二、以頌略答分二：一、明正義分九如論；二、結；三、列名分二：一、標；二、釋分九如論；四、廣解；五、明果利；六、明攝散經義；七、明根本生相應難行苦行相；八、明修六度廣大果利。第四廣解分九。
一、明自性慧分三：一、總問；二、廣答分三：一、依安立明自性慧分二：一、依勝解地立安立慧；二、依凈心地立安立慧。二、依自性明自性慧。三、依所緣明自性慧分二：一、標；二、釋分五如論。三、明總結。
第四廣解分九中第二明一切慧分四：一、總問；二、略答；三、列名分二如論；四、別釋分三：一、總標；二、列名分三如論；三、解釋分三：一、明能于所知真實隨覺通達慧分二：一、明正義分四：一、依所緣立通達慧分二：一、依法無我性；二、依真諦明所緣通達慧。二、依差別立通達慧分三：一、依加行定；二、依根本定；三、依入分位明差別慧。三、依行相立通達慧分三：一、依四勝解地明行相分三如論；二、依初地明行相；三、依二地已上明加行相。四、依修習分
【English Translation】 Dhyana (meditative absorption), based on the four reliances, establishes the three kinds of pure Dhyana: first, relying on the freedom of entering and exiting; second, relying on the freedom of abandoning and realizing; third, relying on the freedom of supernormal powers, clarifying pure Dhyana. Fifth, relying on the basis, establishes the ninth pure Dhyana. Sixth, relying on the purification of the two obscurations, establishes the tenth pure Dhyana.
In the chapter on Dhyana, the fifth of the five major sections explains the merits and benefits of cultivating Dhyana, divided into three parts: first, establishing the cause; second, revealing the result; third, clarifying the encouragement to cultivate.
Initially, holding the Yoga contemplation is divided into eighteen parts, and the fourteenth part clarifies the chapter on wisdom, divided into eight: first, a general question; second, a brief answer in verse, divided into two: first, clarifying the correct meaning in nine parts as in the treatise; second, a conclusion; third, listing the names, divided into two: first, a heading; second, an explanation in nine parts as in the treatise; fourth, a detailed explanation; fifth, clarifying the merits and benefits; sixth, clarifying the meaning of the sutras on gathering and scattering; seventh, clarifying the characteristics of fundamental arising, corresponding difficult practices, and ascetic practices; eighth, clarifying the vast merits and benefits of cultivating the six perfections. The fourth detailed explanation is divided into nine parts.
First, clarifying the wisdom of self-nature, divided into three: first, a general question; second, a detailed answer, divided into three: first, relying on establishment, clarifying the wisdom of self-nature, divided into two: first, relying on the ground of superior understanding to establish the wisdom of establishment; second, relying on the ground of pure mind to establish the wisdom of establishment. Second, relying on self-nature, clarifying the wisdom of self-nature. Third, relying on the object of focus, clarifying the wisdom of self-nature, divided into two: first, a heading; second, an explanation in five parts as in the treatise. Third, clarifying the summary.
The fourth detailed explanation, divided into nine parts, the second clarifying all wisdom, divided into four: first, a general question; second, a brief answer; third, listing the names in two parts as in the treatise; fourth, a separate explanation, divided into three: first, a general heading; second, listing the names in three parts as in the treatise; third, an explanation, divided into three: first, clarifying the wisdom of truly perceiving and penetrating all knowable things, divided into two: first, clarifying the correct meaning in four parts: first, relying on the object of focus to establish penetrating wisdom, divided into two: first, relying on the nature of no-self of phenomena (Dharma-nairatmya); second, relying on ultimate truth (Paramartha-satya) to clarify penetrating wisdom of the object of focus. Second, relying on differences to establish penetrating wisdom, divided into three: first, relying on the practice of application (Prayoga); second, relying on fundamental concentration (Samadhi); third, relying on the stage of entry to clarify differentiated wisdom. Third, relying on the aspect to establish penetrating wisdom, divided into three: first, relying on the four grounds of superior understanding to clarify the aspect in three parts as in the treatise; second, relying on the first ground to clarify the aspect; third, relying on the second ground and above to clarify the aspect of application. Fourth, relying on the practice division.
位立通達慧分二。一立因。二顯果。二總結 二明能于如所說五明處及三聚中決定善巧慧分三。一依五明處立善巧慧分二。一明正義。二指廣文。二依三聚立善巧慧分二。一標。二釋分三如論。三明八法果利功德分二。一立因。二顯果 三明能作一切有情義利慧分二。一指廣文。二結明正義及總結。
第四廣解分九中第三明難行慧分三。一總問。二略答。三別釋分二 一依五位自利行立初一難行慧分三。一立修人。二明正義。三結 二依五位利他行立后二難行慧分二。一依五□不凈觀等善巧利他方便立難行慧分三。一立修人。二明正義。三結。二依五明具足利他力用立難行慧分三。一立修人。二明正義。三結。
第四廣解分九中第四明一切門慧分三。一總問。二略答。三別釋分二 一依非等引地立初三一切門慧分三。一依加行所成聞慧立一切門慧分二。一明慧所生處。二明所生之慧。二依彼差別思所成慧立一切門慧。三依得彼二力增長思擇力所攝二慧立一切門慧分二。一依思擇所應作中隨轉慧。二依思擇不應作中止息慧明一切門慧 第二依等引地修所成慧立后一一切門慧。
第四廣解分九中第五明善士慧分三。一總問。二略答。三別釋分二異門 初門依遠離五種非善士慧建立善士慧分五。一依治五
【現代漢語翻譯】 現代漢語譯本：通達智慧的建立分為兩部分。一是建立原因，二是顯現結果。總結以上兩點。闡明能夠在如所說的五明處（聲明、工巧明、醫方明、因明、內明）和三聚（戒聚、定聚、慧聚）中做出決定的善巧智慧，分為三部分。一是依據五明處建立善巧智慧，分為兩部分：一是闡明正義，二是指出廣泛的經文。二是依據三聚建立善巧智慧，分為兩部分：一是標示，二是解釋，解釋分為三部分，如論中所述。三是闡明八法（八聖道）的果報利益和功德，分為兩部分：一是建立原因，二是顯現結果。闡明能夠為一切有情眾生帶來利益的智慧，分為兩部分：一是指出廣泛的經文，二是總結闡明正義並進行總結。 在第四廣解的九個部分中，第三部分闡明難行智慧，分為三部分：一是總的提問，二是簡略的回答，三是分別解釋，解釋分為兩部分：一是依據五位的自利行建立第一種難行智慧，分為三部分：一是建立修行人，二是闡明正義，三是總結。二是依據五位的利他行建立后兩種難行智慧，分為兩部分：一是依據五種不凈觀等善巧利他方便建立難行智慧，分為三部分：一是建立修行人，二是闡明正義，三是總結。二是依據五明具足的利他力量建立難行智慧，分為三部分：一是建立修行人，二是闡明正義，三是總結。 在第四廣解的九個部分中，第四部分闡明一切門智慧，分為三部分：一是總的提問，二是簡略的回答，三是分別解釋，解釋分為兩部分：一是依據非等引地（未入定的狀態）建立前三種一切門智慧，分為三部分：一是依據加行（修行前的準備）所成就的聞慧（聽聞佛法所獲得的智慧）建立一切門智慧，分為兩部分：一是闡明智慧產生的地方，二是闡明所產生的智慧。二是依據聞慧的差別，由思所成慧（通過思考獲得的智慧）建立一切門智慧。三是依據獲得前兩者力量增長的思擇力（辨別能力）所攝的兩種智慧建立一切門智慧，分為兩部分：一是依據思擇所應該做的事情中隨之運轉的智慧，二是依據思擇不應該做的事情中止息的智慧，闡明一切門智慧。二是依據等引地（已入定的狀態）修所成慧（通過禪修獲得的智慧）建立后一種一切門智慧。 在第四廣解的九個部分中，第五部分闡明善士智慧，分為三部分：一是總的提問，二是簡略的回答，三是分別解釋，解釋分為兩種不同的方式：第一種方式是依據遠離五種非善士智慧建立善士智慧，分為五部分：一是依據對治五種
【English Translation】 English version: The establishment of penetrating wisdom is divided into two parts. First, establishing the cause. Second, revealing the result. Summarizing the above two points. Explaining the skillful wisdom that can make decisions in the five sciences (Śabdavidyā [linguistics], Śilpakarmasthānavidyā [arts and crafts], Cikitsāvidyā [medicine], Hetuvidyā [logic], Adhyātmavidyā [inner knowledge]) and the three aggregates (Śīlaskandha [aggregate of precepts], Samādhiskandha [aggregate of concentration], Prajñāskandha [aggregate of wisdom]) as mentioned, is divided into three parts. First, establishing skillful wisdom based on the five sciences, divided into two parts: First, clarifying the correct meaning. Second, pointing to extensive scriptures. Second, establishing skillful wisdom based on the three aggregates, divided into two parts: First, indication. Second, explanation, which is divided into three parts, as described in the treatise. Third, clarifying the benefits and merits of the eight factors (Eightfold Noble Path), divided into two parts: First, establishing the cause. Second, revealing the result. Clarifying the wisdom that can benefit all sentient beings, divided into two parts: First, pointing to extensive scriptures. Second, summarizing and clarifying the correct meaning and providing a conclusion. In the fourth extensive explanation, among the nine parts, the third part explains the difficult-to-practice wisdom, divided into three parts: First, a general question. Second, a brief answer. Third, separate explanations, divided into two parts: First, establishing the first difficult-to-practice wisdom based on the five levels of self-benefiting practice, divided into three parts: First, establishing the practitioner. Second, clarifying the correct meaning. Third, conclusion. Second, establishing the latter two difficult-to-practice wisdoms based on the five levels of benefiting others, divided into two parts: First, establishing difficult-to-practice wisdom based on the skillful means of benefiting others, such as the five contemplations on impurity, divided into three parts: First, establishing the practitioner. Second, clarifying the correct meaning. Third, conclusion. Second, establishing difficult-to-practice wisdom based on the power of benefiting others with the complete five sciences, divided into three parts: First, establishing the practitioner. Second, clarifying the correct meaning. Third, conclusion. In the fourth extensive explanation, among the nine parts, the fourth part explains the all-encompassing wisdom, divided into three parts: First, a general question. Second, a brief answer. Third, separate explanations, divided into two parts: First, establishing the first three all-encompassing wisdoms based on the non-absorbed state (state of not being in Samadhi), divided into three parts: First, establishing all-encompassing wisdom based on the wisdom of hearing (Śruta-prajñā) achieved through preliminary practices, divided into two parts: First, clarifying the place where wisdom arises. Second, clarifying the wisdom that arises. Second, establishing all-encompassing wisdom based on the wisdom of thinking (Cintā-prajñā) achieved through the differences in hearing. Third, establishing all-encompassing wisdom based on the two wisdoms encompassed by the power of discernment (Vimarsana-bala) increased by obtaining the power of the previous two, divided into two parts: First, based on the wisdom that operates in accordance with what should be done through discernment. Second, based on the wisdom that ceases in accordance with what should not be done through discernment, clarifying all-encompassing wisdom. Second, establishing the last all-encompassing wisdom based on the wisdom of meditation (Bhāvanā-prajñā) achieved through the absorbed state (state of being in Samadhi). In the fourth extensive explanation, among the nine parts, the fifth part explains the wise person's wisdom, divided into three parts: First, a general question. Second, a brief answer. Third, separate explanations, divided into two different ways: The first way is to establish the wise person's wisdom based on distancing oneself from the five types of non-wise person's wisdom, divided into five parts: First, based on counteracting the five types of
位聽聞非妙法所生邪慧立善士慧分二。一立因。二顯果。二依治五位非如理作意立善士慧分二。一立因。二顯果。三依治五位不善知利自他方便立善士慧分二。一明所了相。二明能了相。四依治五位不了實義立善士慧分二。一立所住。二立能住。五依治未解脫煩惱障立善士慧分二。一立所舍。二立能捨 第二異門依真義及因差別二法立善士慧分二。一總標。二別釋分二。一依了真義差別立初二善士慧分二。一依如所有性立善士慧分二。一標。二釋。二依盡所有性立善士慧分二。一標。二釋。二依因差別立后三善士慧分三。一依俱生慧明因差別分二。一標。二釋。二依具教慧明因差別分二。一標。二釋。三依具證慧明因差別分二。一標。二釋。
第四廣解分九中第六明一切種慧分三。一總問。二略答。三別釋分二 一依六德明一切種慧分三。一總標。二別釋分二。一依所緣差別立初四慧分四。一依苦智。二依集智。三依滅智。四依道智明所緣一切種慧。二依念差別立后二慧分二。一依盡智。二依無生智明念差別一切種慧。三總結 第二依七德明一切種慧分二。一標。二釋分二。一依自利無漏智立初二慧分二。一依法智。二依類智明無漏自利一切種慧。二依利他有漏智立后五慧分五。一依俗智。二依神通智。三依相
【現代漢語翻譯】 現代漢語譯本 聽聞非正法所生的邪慧，與建立善士的智慧，分為兩部分：一是建立原因，二是彰顯結果。 依據對治五種狀態不如理作意的智慧，與建立善士的智慧，分為兩部分：一是建立原因，二是彰顯結果。 依據對治五種狀態不善於瞭解利益自身和他人的方便的智慧，與建立善士的智慧，分為兩部分：一是闡明所瞭解的表相，二是闡明能瞭解的表相。 依據對治五種狀態不瞭解真實意義的智慧，與建立善士的智慧，分為兩部分：一是建立所安住的，二是建立能安住的。 依據對治尚未解脫煩惱障的智慧，與建立善士的智慧，分為兩部分：一是建立所捨棄的，二是建立能捨棄的。 第二種不同的分類方法，是依據真義和原因的差別這兩種法來建立善士的智慧，分為兩部分：一是總的標示，二是分別解釋，又分為兩部分：一是依據瞭解真義的差別來建立最初兩種善士的智慧，分為兩部分：一是依據如所有性（Yathābhūtañāṇa，如實知見諸法自性的智慧）來建立善士的智慧，分為兩部分：一是標示，二是解釋。二是依據盡所有性（Yathābhūtañāṇa，如實知見諸法一切相的智慧）來建立善士的智慧，分為兩部分：一是標示，二是解釋。 二是依據原因的差別來建立后三種善士的智慧，分為三部分：一是依據俱生慧（Sahaja-prajñā，與生俱來的智慧）來闡明原因的差別，分為兩部分：一是標示，二是解釋。二是依據具教慧（Śruta-prajñā，通過聽聞教法獲得的智慧）來闡明原因的差別，分為兩部分：一是標示，二是解釋。三是依據具證慧（Bhāvanā-prajñā，通過修行證悟獲得的智慧）來闡明原因的差別，分為兩部分：一是標示，二是解釋。 第四部分廣泛解釋，在第九部分中，第六部分闡明一切種慧（Sarva-ākāra-jñatā，佛陀所具有的遍知一切事物的智慧），分為三部分：一是總的提問，二是簡略回答，三是分別解釋，又分為兩部分：一是依據六種功德來闡明一切種慧，分為三部分：一是總的標示，二是分別解釋，又分為兩部分：一是依據所緣的差別來建立最初四種智慧，分為四部分：一是依據苦智（Dukkha-jñāna，對苦諦的智慧），二是依據集智（Samudaya-jñāna，對集諦的智慧），三是依據滅智（Nirodha-jñāna，對滅諦的智慧），四是依據道智（Mārga-jñāna，對道諦的智慧），闡明所緣的一切種慧。二是依據唸的差別來建立后兩種智慧，分為兩部分：一是依據盡智（Kṣaya-jñāna，知諸漏已盡的智慧），二是依據無生智（Anutpāda-jñāna，知諸漏不復生的智慧），闡明唸的差別的一切種慧。三是總結。 第二部分依據七種功德來闡明一切種慧，分為兩部分：一是標示，二是解釋，又分為兩部分：一是依據自利無漏智（Anāsrava-jñāna，沒有煩惱的智慧）來建立最初兩種智慧，分為兩部分：一是法智（Dharma-jñāna，對四諦的智慧），二是類智（Anvaya-jñāna，對四諦的類比智慧），闡明無漏自利的一切種慧。二是依據利他有漏智（Sāsrava-jñāna，有煩惱的智慧）來建立后五種智慧，分為五部分：一是俗智（Saṃvṛti-jñāna，對世俗諦的智慧），二是神通智（Abhijñā-jñāna，通過神通獲得的智慧），三是相智
【English Translation】 English version The evil wisdom born from hearing non-sublime Dharma, and the establishment of the wisdom of a virtuous person, are divided into two parts: first, establishing the cause; second, revealing the result. The wisdom based on counteracting the five states of non-reasoned attention, and the establishment of the wisdom of a virtuous person, are divided into two parts: first, establishing the cause; second, revealing the result. The wisdom based on counteracting the five states of not being good at understanding the means of benefiting oneself and others, and the establishment of the wisdom of a virtuous person, are divided into two parts: first, clarifying the aspects that are understood; second, clarifying the aspects that can be understood. The wisdom based on counteracting the five states of not understanding the true meaning, and the establishment of the wisdom of a virtuous person, are divided into two parts: first, establishing what is dwelt in; second, establishing what can dwell. The wisdom based on counteracting the afflictive obscurations that have not yet been liberated, and the establishment of the wisdom of a virtuous person, are divided into two parts: first, establishing what is to be abandoned; second, establishing what can be abandoned. The second different classification method is based on the two dharmas of true meaning and the difference of cause to establish the wisdom of a virtuous person, divided into two parts: first, a general indication; second, separate explanations, further divided into two parts: first, based on the difference of understanding true meaning to establish the first two types of wisdom of a virtuous person, divided into two parts: first, based on 'Yathābhūtañāṇa' (如所有性, wisdom that truly sees the nature of all dharmas as they are) to establish the wisdom of a virtuous person, divided into two parts: first, indication; second, explanation. Second, based on 'Yathābhūtañāṇa' (盡所有性, wisdom that truly sees all aspects of all dharmas) to establish the wisdom of a virtuous person, divided into two parts: first, indication; second, explanation. Second, based on the difference of cause to establish the latter three types of wisdom of a virtuous person, divided into three parts: first, based on 'Sahaja-prajñā' (俱生慧, innate wisdom) to clarify the difference of cause, divided into two parts: first, indication; second, explanation. Second, based on 'Śruta-prajñā' (具教慧, wisdom gained through hearing the teachings) to clarify the difference of cause, divided into two parts: first, indication; second, explanation. Third, based on 'Bhāvanā-prajñā' (具證慧, wisdom gained through meditative realization) to clarify the difference of cause, divided into two parts: first, indication; second, explanation. The fourth part is a broad explanation, in the ninth part, the sixth part clarifies 'Sarva-ākāra-jñatā' (一切種慧, the Buddha's wisdom of knowing all things in all ways), divided into three parts: first, a general question; second, a brief answer; third, separate explanations, further divided into two parts: first, based on six qualities to clarify all types of wisdom, divided into three parts: first, a general indication; second, separate explanations, further divided into two parts: first, based on the difference of object to establish the first four types of wisdom, divided into four parts: first, based on 'Dukkha-jñāna' (苦智, wisdom of the truth of suffering), second, based on 'Samudaya-jñāna' (集智, wisdom of the truth of the origin of suffering), third, based on 'Nirodha-jñāna' (滅智, wisdom of the truth of the cessation of suffering), fourth, based on 'Mārga-jñāna' (道智, wisdom of the truth of the path), clarifying all types of wisdom of the object. Second, based on the difference of mindfulness to establish the latter two types of wisdom, divided into two parts: first, based on 'Kṣaya-jñāna' (盡智, wisdom of the exhaustion of outflows), second, based on 'Anutpāda-jñāna' (無生智, wisdom of the non-arising of outflows), clarifying all types of wisdom of the difference of mindfulness. Third, a summary. The second part is based on seven qualities to clarify all types of wisdom, divided into two parts: first, indication; second, explanation, further divided into two parts: first, based on 'Anāsrava-jñāna' (無漏智, wisdom without outflows) of self-benefit to establish the first two types of wisdom, divided into two parts: first, 'Dharma-jñāna' (法智, wisdom of the four truths), second, 'Anvaya-jñāna' (類智, wisdom of analogy of the four truths), clarifying all types of wisdom of non-outflow self-benefit. Second, based on 'Sāsrava-jñāna' (有漏智, wisdom with outflows) of benefiting others to establish the latter five types of wisdom, divided into five parts: first, 'Saṃvṛti-jñāna' (俗智, wisdom of conventional truth), second, 'Abhijñā-jñāna' (神通智, wisdom gained through supernormal powers), third, wisdom of characteristics
智。四依十力前行智。五依四道理智明有漏利他一切種慧。
第四廣解分九中第七明遂求慧分三。一總問。二略答。三別釋分四 一依利樂一切有情法立初四遂求慧分四。一依法無礙解立初一利樂有情遂求慧分二。一標。二釋二依義無礙解立第二利樂有情遂求慧分二。一標。二釋。三依詞無礙解立第三利樂有情遂求慧分二。一標。二釋。四依辯才無礙解立第四利樂有情遂求慧分二。一標。二釋 第二依護聖教有力慧立第五第六遂求慧分二。一依摧他論。二依成立自論明護聖教有力遂求慧 第三依饒益眾屬慧立第七遂求慧 第四依善巧王法及世間言說立第八遂求慧分二。一依善解王正。二依善解世務明遂求慧。
第四廣解分九中第八明此世他世樂慧分三。一總問。二略答。三別釋分二 一依自利圓滿立初五明處慧明二世樂慧分二。一依內明善凈安住明自利圓滿二世樂慧。二依餘四明善凈非安住明自利圓滿二世樂慧分四如論 二依他利圓滿立后四慧明二世樂慧分三。一立因。二立所化有情分四如論。三凈能化法分四如論。
第四廣解分九中第九明清凈慧分四。一總問。二略答。三別釋分五 一依真實義立二凈慧分三。一標。二列名。三釋 二依流轉義立二凈慧分二。一標。二釋分二。一明取正因慧。二
【現代漢語翻譯】 智（Jnana，智慧）。四依十力前行智（Catuhpratisarana-dasabala-purvangama-jnana，四依和十力為先導的智慧）。五依四道理智明有漏利他一切種慧（Panca-pratisarana-caturarthapratisamvida-jnana-avadya-pararthasarva-prakara-buddhi，五依和四無礙解為基礎，明白有漏、利他一切種類的智慧）。
第四廣解分九中第七明遂求慧分三。一總問。二略答。三別釋分四 一依利樂一切有情法立初四遂求慧分四。一依法無礙解立初一利樂有情遂求慧分二。一標。二釋二依義無礙解立第二利樂有情遂求慧分二。一標。二釋。三依詞無礙解立第三利樂有情遂求慧分二。一標。二釋。四依辯才無礙解立第四利樂有情遂求慧分二。一標。二釋 第二依護聖教有力慧立第五第六遂求慧分二。一依摧他論。二依成立自論明護聖教有力遂求慧 第三依饒益眾屬慧立第七遂求慧 第四依善巧王法及世間言說立第八遂求慧分二。一依善解王正。二依善解世務明遂求慧。
第四廣解分九中第八明此世他世樂慧分三。一總問。二略答。三別釋分二 一依自利圓滿立初五明處慧明二世樂慧分二。一依內明善凈安住明自利圓滿二世樂慧。二依餘四明善凈非安住明自利圓滿二世樂慧分四如論 二依他利圓滿立后四慧明二世樂慧分三。一立因。二立所化有情分四如論。三凈能化法分四如論。
第四廣解分九中第九明清凈慧分四。一總問。二略答。三別釋分五 一依真實義立二凈慧分三。一標。二列名。三釋 二依流轉義立二凈慧分二。一標。二釋分二。一明取正因慧。二
【English Translation】 Jnana (智，Wisdom). Catuhpratisarana-dasabala-purvangama-jnana (四依十力前行智，Wisdom preceded by the four reliances and ten powers). Panca-pratisarana-caturarthapratisamvida-jnana-avadya-pararthasarva-prakara-buddhi (五依四道理智明有漏利他一切種慧, Wisdom based on the five reliances and four kinds of analytical knowledge, understanding all aspects of flawed altruism).
The seventh section of the fourth extensive explanation in nine parts clarifies the wisdom of seeking. It has three parts: 1. General question, 2. Brief answer, 3. Separate explanations in four parts. First, based on the Dharma of benefiting and delighting all sentient beings, establish the first four wisdoms of seeking. This is divided into four parts. First, based on the unobstructed understanding of the Dharma, establish the first wisdom of seeking to benefit and delight sentient beings. This is divided into two parts: 1. Statement, 2. Explanation. Second, based on the unobstructed understanding of meaning, establish the second wisdom of seeking to benefit and delight sentient beings. This is divided into two parts: 1. Statement, 2. Explanation. Third, based on the unobstructed understanding of words, establish the third wisdom of seeking to benefit and delight sentient beings. This is divided into two parts: 1. Statement, 2. Explanation. Fourth, based on the unobstructed understanding of eloquence, establish the fourth wisdom of seeking to benefit and delight sentient beings. This is divided into two parts: 1. Statement, 2. Explanation. Second, based on the powerful wisdom of protecting the Holy Teachings, establish the fifth and sixth wisdoms of seeking. This is divided into two parts: 1. Based on refuting other's arguments, 2. Based on establishing one's own arguments, clarify the powerful wisdom of protecting the Holy Teachings. Third, based on the wisdom of benefiting the assembly, establish the seventh wisdom of seeking. Fourth, based on skillful knowledge of the king's laws and worldly speech, establish the eighth wisdom of seeking. This is divided into two parts: 1. Based on skillful understanding of the king's justice, 2. Based on skillful understanding of worldly affairs, clarify the wisdom of seeking.
The eighth section of the fourth extensive explanation in nine parts clarifies the wisdom of happiness in this life and the next. It has three parts: 1. General question, 2. Brief answer, 3. Separate explanations in two parts. First, based on the perfection of self-benefit, establish the first five wisdoms that clarify the wisdom of place and the happiness of two lives. This is divided into two parts: 1. Based on the inner clarity of virtuous purity and abiding, clarify the perfection of self-benefit and the happiness of two lives. 2. Based on the remaining four, clarify that virtuous purity is not abiding, clarify the perfection of self-benefit and the happiness of two lives. This is divided into four parts as in the treatise. Second, based on the perfection of benefiting others, establish the latter four wisdoms that clarify the happiness of two lives. This is divided into three parts: 1. Establishing the cause, 2. Establishing the sentient beings to be transformed, divided into four parts as in the treatise. 3. Purifying the methods of transformation, divided into four parts as in the treatise.
The ninth section of the fourth extensive explanation in nine parts clarifies pure wisdom. It has four parts: 1. General question, 2. Brief answer, 3. Separate explanations in five parts. First, based on the true meaning, establish the two pure wisdoms. This is divided into three parts: 1. Statement, 2. Listing the names, 3. Explanation. Second, based on the meaning of transmigration, establish the two pure wisdoms. This is divided into two parts: 1. Statement, 2. Explanation, divided into two parts: 1. Clarifying the wisdom of taking the right cause, 2.
明取正果慧 三依執受義立二凈慧分三。一標。二列名。三釋 四依方便義立二凈慧分三。一標。二列名。三釋 五依究竟義立二凈慧分二。一標。二釋分二。一依染品。二依凈品明究竟慧 第四總結。
慧品大門分八中第五明修慧度果利功德分三。一立因。二顯果。三明勸修。
慧品大門分八中第六明攝散經義分二。一略釋。二廣解分二。一總標。二別釋分二。一依施度明攝散義。二例餘五度明攝散義。
慧品大門分八中第七明攝本生相應難行苦行相分三 一依施度明本生相應相分二。一明能依法。二明所依處 二例餘五度明本生相應相分二。一明能依法。二明所依處 三依雜諸度明本生相應相分六如論。
慧品大門分八中第八明住種姓位菩薩發菩提心已修六度圓滿廣大果利分三。一標所證果德。二贊修因功德分二。一依白法溟海二喻贊。修因德分二。一標。二釋。二依涌施眾喻贊修因德。三嘆所成果德分二。一立因。二顯果。
初持瑜伽處分十八中第十五明攝事品分七。一總問。二以頌略答分二。一明正義分九如論。二總結。三列名分二。一標。二釋分九如論。四廣解。五明業用。六明現行等三法功德。七明到究竟果利功德 第四廣解分三。一明愛語廣義。二明利行廣義。三明同
【現代漢語翻譯】 現代漢語譯本： 明取正果慧，三依執受義立二凈慧分三：一、標；二、列名；三、釋。四依方便義立二凈慧分三：一、標；二、列名；三、釋。五依究竟義立二凈慧分二：一、標；二、釋，分二：一、依染品；二、依凈品明究竟慧。第四、總結。
慧品大門分八中第五明修慧度果利功德分三：一、立因；二、顯果；三、明勸修。
慧品大門分八中第六明攝散經義分二：一、略釋；二、廣解，分二：一、總標；二、別釋，分二：一、依施度明攝散義；二、例餘五度明攝散義。
慧品大門分八中第七明攝本生相應難行苦行相分三：一、依施度明本生相應相，分二：一、明能依法；二、明所依處。二、例餘五度明本生相應相，分二：一、明能依法；二、明所依處。三、依雜諸度明本生相應相，分六如論。
慧品大門分八中第八明住種姓位菩薩發菩提心已修六度圓滿廣大果利分三：一、標所證果德；二、贊修因功德，分二：一、依白法溟海二喻贊修因德，分二：一、標；二、釋。二、依涌施眾喻贊修因德。三、嘆所成果德，分二：一、立因；二、顯果。
初持瑜伽處分十八中第十五明攝事品分七：一、總問；二、以頌略答，分二：一、明正義，分九如論。二、總結。三、列名，分二：一、標；二、釋，分九如論。四、廣解。五、明業用。六、明現行等三法功德。七、明到究竟果利功德。第四、廣解，分三：一、明愛語廣義；二、明利行廣義；三、明同
【English Translation】 English version: 'Clearly obtaining the wisdom of the correct result, based on the three kinds of adherence, establishes the two pure wisdoms in three parts: 1. Identification; 2. Listing the names; 3. Explanation. Based on the four kinds of expedient means, it establishes the two pure wisdoms in three parts: 1. Identification; 2. Listing the names; 3. Explanation. Based on the five kinds of ultimate meanings, it establishes the two pure wisdoms in two parts: 1. Identification; 2. Explanation, divided into two: 1. Based on the defiled aspects; 2. Based on the pure aspects, clarifying the ultimate wisdom. 4. Conclusion.'
'Within the eighth division of the great gate of wisdom, the fifth clarifies the meritorious virtues of the result and benefit of cultivating the perfection of wisdom in three parts: 1. Establishing the cause; 2. Revealing the result; 3. Clarifying the encouragement to cultivate.'
'Within the eighth division of the great gate of wisdom, the sixth clarifies the meaning of collecting and scattering the sutras in two parts: 1. Brief explanation; 2. Extensive explanation, divided into two: 1. General identification; 2. Separate explanation, divided into two: 1. Based on the perfection of generosity, clarifying the meaning of collecting and scattering; 2. Using the remaining five perfections as examples, clarifying the meaning of collecting and scattering.'
'Within the eighth division of the great gate of wisdom, the seventh clarifies the aspects of the Jataka (本生) [birth stories of the Buddha] corresponding to difficult and ascetic practices in three parts: 1. Based on the perfection of generosity, clarifying the corresponding aspects of the Jataka, divided into two: 1. Clarifying the law that can be relied upon; 2. Clarifying the place that is relied upon. 2. Using the remaining five perfections as examples, clarifying the corresponding aspects of the Jataka, divided into two: 1. Clarifying the law that can be relied upon; 2. Clarifying the place that is relied upon. 3. Based on the mixed perfections, clarifying the corresponding aspects of the Jataka, with six aspects as described in the treatise.'
'Within the eighth division of the great gate of wisdom, the eighth clarifies the complete and vast result and benefit of a Bodhisattva (菩薩) [enlightenment being] who dwells in the lineage position, having generated the mind of Bodhi (菩提心) [mind of enlightenment] and cultivated the six perfections to completion in three parts: 1. Identifying the virtuous qualities of the result attained; 2. Praising the meritorious virtues of the cause of cultivation, divided into two: 1. Based on the two metaphors of the white Dharma (法) [teachings] and the vast ocean, praising the virtuous qualities of the cause of cultivation, divided into two: 1. Identification; 2. Explanation. 2. Based on the metaphors of abundant giving, praising the virtuous qualities of the cause of cultivation. 3. Extolling the virtuous qualities of the result attained, divided into two: 1. Establishing the cause; 2. Revealing the result.'
'Within the fifteenth section of the initial holding of the Yoga (瑜伽) [union] practice, the fifteenth clarifies the section on collecting matters in seven parts: 1. General question; 2. Brief answer in verse, divided into two: 1. Clarifying the correct meaning, with nine aspects as described in the treatise. 2. Conclusion. 3. Listing the names, divided into two: 1. Identification; 2. Explanation, with nine aspects as described in the treatise. 4. Extensive explanation. 5. Clarifying the function. 6. Clarifying the meritorious virtues of the three Dharmas (法) [teachings] such as present action. 7. Clarifying the meritorious virtues of reaching the ultimate result and benefit. 4. Extensive explanation, divided into three: 1. Clarifying the extensive meaning of loving speech; 2. Clarifying the extensive meaning of beneficial conduct; 3. Clarifying the common'
事廣義。初文分九。
一明自性愛分三。一總問。二廣答分四如論。三總結。
廣明愛語分九中第二明一切愛語分五。一總問。二略答。三廣解分三 一明慰喻愛語分二。一標。二釋分二。一立因。二顯果分六如論。三結 二明慶悅愛語分二。一標。二釋分二。一立因。二顯果分二。一依世法顯果。二依出世法顯果分五如論 三明勝益愛語分二。一標。二釋分二。一立因。二顯果 第四明總結 第五明略義分四。一總問。二略答。三列名分二如論。四別釋分二。一明隨世執語分二。一標。二釋。二明順正法教語分二。一標。二釋。
廣明愛語分九中第三明難行愛語分三。一總問。二略答。三別釋分三 一依怨家惡友明難行愛語分五。一立能行人。二明難行處。三立難行因分二。一依種子。二依現行立因。四顯果。五結 二依愚癡有情明難行愛語分五。一立能行人。二立難行處。三明難行因。四顯果。五結 三依諂詐等有情明難行愛語分五。一立能行人。二立難行處。三明難行因分二。一依種子。二依現行立因。四顯果。五結。
廣明愛語分九中第四明一切門愛語分三。一總問。二略答。三別釋分四 一依未斷十不善等蓋向善趣有情明一切門愛語分二。一立所化分二。一立舍因。二顯果趣。二
【現代漢語翻譯】 現代漢語譯本： 事廣義。初文分九。
一、明自：分三。一、總問。二、廣答：分四，如論。三、總結。
廣明愛語分九中第二，明一切愛語分五。一、總問。二、略答。三、廣解：分三。一、明慰喻愛語：分二。一、標。二、釋：分二。一、立因。二、顯果：分六，如論。三、結。二、明慶悅愛語：分二。一、標。二、釋：分二。一、立因。二、顯果：分二。一、依世法顯果。二、依出世法顯果：分五，如論。三、明勝益愛語：分二。一、標。二、釋：分二。一、立因。二、顯果。第四、明總結。第五、明略義：分四。一、總問。二、略答。三、列名：分二，如論。四、別釋：分二。一、明隨世執語：分二。一、標。二、釋。二、明順正法教語：分二。一、標。二、釋。
廣明愛語分九中第三，明難行愛語分三。一、總問。二、略答。三、別釋：分三。一、依怨家惡友明難行愛語：分五。一、立能行人。二、明難行處。三、立難行因：分二。一、依種子。二、依現行立因。四、顯果。五、結。二、依愚癡有情明難行愛語：分五。一、立能行人。二、立難行處。三、明難行因。四、顯果。五、結。三、依諂詐等有情明難行愛語：分五。一、立能行人。二、立難行處。三、明難行因：分二。一、依種子。二、依現行立因。四、顯果。五、結。
廣明愛語分九中第四，明一切門愛語分三。一、總問。二、略答。三、別釋：分四。一、依未斷十不善等蓋向善趣有情明一切門愛語：分二。一、立所化：分二。一、立舍因。二、顯果趣。二
【English Translation】 English version: The matter is broadly defined. The initial text is divided into nine parts.
- Clarifying 'Self': Divided into three parts. 1. General Question. 2. Extensive Answer: Divided into four parts, as in the treatise. 3. Conclusion.
Among the nine parts of extensively clarifying 'Loving Speech', the second clarifies 'All Loving Speech' in five parts. 1. General Question. 2. Brief Answer. 3. Extensive Explanation: Divided into three parts. 1. Clarifying 'Comforting and Consoling Loving Speech': Divided into two parts. 1. Statement. 2. Explanation: Divided into two parts. 1. Establishing the Cause. 2. Revealing the Result: Divided into six parts, as in the treatise. 3. Conclusion. 2. Clarifying 'Joyful and Pleasing Loving Speech': Divided into two parts. 1. Statement. 2. Explanation: Divided into two parts. 1. Establishing the Cause. 2. Revealing the Result: Divided into two parts. 1. Revealing the Result based on worldly dharmas (phenomena/teachings). 2. Revealing the Result based on supramundane dharmas: Divided into five parts, as in the treatise. 3. Clarifying 'Superior Benefit Loving Speech': Divided into two parts. 1. Statement. 2. Explanation: Divided into two parts. 1. Establishing the Cause. 2. Revealing the Result. 4. Clarifying the Conclusion. 5. Clarifying the Brief Meaning: Divided into four parts. 1. General Question. 2. Brief Answer. 3. Listing the Names: Divided into two parts, as in the treatise. 4. Separate Explanations: Divided into two parts. 1. Clarifying 'Speech that Follows Worldly Attachments': Divided into two parts. 1. Statement. 2. Explanation. 2. Clarifying 'Speech that Conforms to the Correct Dharma Teaching': Divided into two parts. 1. Statement. 2. Explanation.
Among the nine parts of extensively clarifying 'Loving Speech', the third clarifies 'Difficult to Practice Loving Speech' in three parts. 1. General Question. 2. Brief Answer. 3. Separate Explanations: Divided into three parts. 1. Explaining 'Difficult to Practice Loving Speech' based on enemies and bad friends: Divided into five parts. 1. Establishing the capable practitioner. 2. Clarifying the difficult place to practice. 3. Establishing the cause of difficulty: Divided into two parts. 1. Establishing the cause based on seeds (latent tendencies). 2. Establishing the cause based on present actions. 4. Revealing the Result. 5. Conclusion. 2. Explaining 'Difficult to Practice Loving Speech' based on sentient beings who are foolish: Divided into five parts. 1. Establishing the capable practitioner. 2. Clarifying the difficult place to practice. 3. Clarifying the cause of difficulty. 4. Revealing the Result. 5. Conclusion. 3. Explaining 'Difficult to Practice Loving Speech' based on sentient beings who are deceitful, etc.: Divided into five parts. 1. Establishing the capable practitioner. 2. Clarifying the difficult place to practice. 3. Clarifying the cause of difficulty: Divided into two parts. 1. Establishing the cause based on seeds. 2. Establishing the cause based on present actions. 4. Revealing the Result. 5. Conclusion.
Among the nine parts of extensively clarifying 'Loving Speech', the fourth clarifies 'All Doors Loving Speech' in three parts. 1. General Question. 2. Brief Answer. 3. Separate Explanations: Divided into four parts. 1. Explaining 'All Doors Loving Speech' based on sentient beings who have not severed the ten non-virtuous actions and other obscurations, and are heading towards good destinies: Divided into two parts. 1. Establishing the one to be transformed: Divided into two parts. 1. Establishing the cause of abandonment. 2. Revealing the direction of the result. 2.
立能化 二依已離五蓋等有情明一切門愛語分二。一立所化分二。一立舍因。二顯果趣。二立能化 三依世出世善放逸有情明一切門愛語分二。一立所化。二立因能化四依世出世因果法中多疑有情明一切門愛語分二。一立所化。二立能化分二如論。
廣明愛語分九中第五明善士愛語分四。一總問。二略答。三列名分四。一立能化人。二立所化有情。三顯教主。四列化生之教分五如論。四別釋分五 一依說有因緣法明善士愛語分三。一立因。二顯果。三結 二依說出離還凈法明善士愛語分三。一立因。二顯果。三結 三依說有四依法明善士愛語分三。一立因。二顯果。三結 四依說有勇決法明善士愛語分三。一立因。二顯果。三結 五依說有神變法明善士愛語分三。一立因。二顯果。三結。
廣明愛語分九中第六明一切種愛語分四。一總問。二略答。三別釋。四總結 別釋分二 一明六種一切種愛語分二。一總標。二別釋分六。一依明聽愛語明一切種愛語。二依遮制愛語明一切種愛語。三依開示諸法異門愛語明一切種愛語。四依開示無倒愛語明一切種愛語。五依訓釋諸法言詞愛語明一切種愛語。六依無倒法句差別愛語明一切種愛語 第二明七種一切種愛語分二。一總標。二別釋分七。一依慰喻愛語明一切種
【現代漢語翻譯】 現代漢語譯本 立能化：針對已經脫離五蓋（五種障礙）等煩惱的有情，宣說一切法門的愛語，分為兩部分：一是確立所教化的對象，分為兩部分：一是確立捨棄煩惱的原因，二是顯示證果的趨向。二是確立能教化的人。 針對依賴世間和出世間善法，容易放逸的有情，宣說一切法門的愛語，分為兩部分：一是確立所教化的對象，二是確立原因和能教化的人。 針對在世間和出世間的因果法則中多疑的有情，宣說一切法門的愛語，分為兩部分：一是確立所教化的對象，二是確立能教化的人，具體分為兩種，如論中所述。
廣明愛語分為九個部分，第五部分闡明善士的愛語，分為四個部分：一是總的提問，二是簡略的回答，三是列舉名稱，分為四個方面：一是確立能教化的人，二是確立所教化的有情，三是顯示教主，四是列舉化生的教法，具體分為五個方面，如論中所述。四是分別解釋，分為五個方面：一是依據宣說有因緣的法，闡明善士的愛語，分為三個部分：一是確立原因，二是顯示結果，三是總結。二是依據宣說出離還凈的法，闡明善士的愛語，分為三個部分：一是確立原因，二是顯示結果，三是總結。三是依據宣說四依（四種依靠）法，闡明善士的愛語，分為三個部分：一是確立原因，二是顯示結果，三是總結。四是依據宣說勇決法，闡明善士的愛語，分為三個部分：一是確立原因，二是顯示結果，三是總結。五是依據宣說神通變化法，闡明善士的愛語，分為三個部分：一是確立原因，二是顯示結果，三是總結。
廣明愛語分為九個部分，第六部分闡明一切種類的愛語，分為四個部分：一是總的提問，二是簡略的回答，三是分別解釋，四是總結。分別解釋分為兩個方面：一是闡明六種一切種類的愛語，分為兩個部分：一是總的標示，二是分別解釋，分為六個方面：一是依據明聽的愛語，闡明一切種類的愛語。二是依據遮止和制定的愛語，闡明一切種類的愛語。三是依據開示諸法不同法門的愛語，闡明一切種類的愛語。四是依據開示沒有顛倒的愛語，闡明一切種類的愛語。五是依據訓釋諸法言辭的愛語，闡明一切種類的愛語。六是依據沒有顛倒的法句差別的愛語，闡明一切種類的愛語。二是闡明七種一切種類的愛語，分為兩個部分：一是總的標示，二是分別解釋，分為七個方面：一是依據慰喻的愛語，闡明一切種類
【English Translation】 English version Establishing the Potential to Transform: For sentient beings who have already separated from the five hindrances (five obstacles) and other afflictions, expounding the loving speech of all Dharma doors is divided into two parts: first, establishing the object to be taught, divided into two parts: first, establishing the cause of abandoning afflictions; second, revealing the tendency to attain fruition. Second, establishing the person who can transform. For sentient beings who rely on worldly and supramundane virtuous dharmas and are prone to negligence, expounding the loving speech of all Dharma doors is divided into two parts: first, establishing the object to be taught; second, establishing the cause and the person who can transform. For sentient beings who are doubtful about the laws of cause and effect in worldly and supramundane realms, expounding the loving speech of all Dharma doors is divided into two parts: first, establishing the object to be taught; second, establishing the person who can transform, specifically divided into two types, as described in the treatise.
The extensive explanation of loving speech is divided into nine parts. The fifth part elucidates the loving speech of virtuous individuals, divided into four parts: first, a general question; second, a brief answer; third, listing the names, divided into four aspects: first, establishing the person who can transform; second, establishing the sentient beings to be taught; third, revealing the teaching master; fourth, listing the teachings that are transformed, specifically divided into five aspects, as described in the treatise. Fourth, separate explanations, divided into five aspects: first, based on expounding the Dharma with causes and conditions, elucidating the loving speech of virtuous individuals, divided into three parts: first, establishing the cause; second, revealing the result; third, concluding. Second, based on expounding the Dharma of liberation and purification, elucidating the loving speech of virtuous individuals, divided into three parts: first, establishing the cause; second, revealing the result; third, concluding. Third, based on expounding the Dharma of the four reliances (four supports), elucidating the loving speech of virtuous individuals, divided into three parts: first, establishing the cause; second, revealing the result; third, concluding. Fourth, based on expounding the Dharma of courageous resolve, elucidating the loving speech of virtuous individuals, divided into three parts: first, establishing the cause; second, revealing the result; third, concluding. Fifth, based on expounding the Dharma of miraculous transformations, elucidating the loving speech of virtuous individuals, divided into three parts: first, establishing the cause; second, revealing the result; third, concluding.
The extensive explanation of loving speech is divided into nine parts. The sixth part elucidates all kinds of loving speech, divided into four parts: first, a general question; second, a brief answer; third, separate explanations; fourth, a conclusion. Separate explanations are divided into two aspects: first, elucidating the six kinds of all kinds of loving speech, divided into two parts: first, a general indication; second, separate explanations, divided into six aspects: first, based on the loving speech of clear listening, elucidating all kinds of loving speech. Second, based on the loving speech of prohibition and regulation, elucidating all kinds of loving speech. Third, based on the loving speech of expounding different Dharma doors, elucidating all kinds of loving speech. Fourth, based on the loving speech of expounding without inversion, elucidating all kinds of loving speech. Fifth, based on the loving speech of explaining the words and terms of the Dharmas, elucidating all kinds of loving speech. Sixth, based on the loving speech of the differences in Dharma phrases without inversion, elucidating all kinds of loving speech. Second, elucidating the seven kinds of all kinds of loving speech, divided into two parts: first, a general indication; second, separate explanations, divided into seven aspects: first, based on the loving speech of consolation, elucidating all kinds
愛語。二依慶悅愛語明一切種愛語。三依至少希欲愛語明一切種愛語分二如論。四依安慰驚怖愛語明一切種愛語。五依宣說如理愛語明一切種愛語。六依出不善處愛語明一切種愛語分二。一明見過。二明出法。七依請他饒益愛語明一切種愛語 第四明總結。
廣明愛語分九中第七明遂求愛語分四。一總問。二略答。三明要義分三。一立因。二顯果。三結。四別釋分二 一明四凈語分二。一標。二釋分四如論 二明八聖言分二。一標。二釋分八如論。
廣明愛語分九中第八明此世他世樂愛語分三。一總問。二略答。三別釋分九 一依除親屬苦立二世樂愛語分二。一立因。二顯果 二依除失財位苦立二世樂愛語分二。一立因。二顯果 三依除無病苦立二世樂愛語分二。一立因。二顯果 四依除無凈戒苦立二世樂愛語分二。一立因。二顯果 五依除無正見苦立二世樂愛語分二。一立因。二顯果 六依贊凈戒德立二世樂愛語分二。一立因。二顯果 七依贊正見德立二世樂愛語分二。一立因。二顯果 八依贊軌則圓滿立二世樂愛語分二。一立因。二顯果 九依贊正命圓滿立二世樂愛語分二。一立因。二顯果。
廣明愛語分九中第九明清凈愛語分三。一總問。二略答。三指廣文。
第四廣解分三中第二明
【現代漢語翻譯】 現代漢語譯本： 愛語。二、依慶悅愛語明一切種愛語。三、依至少希欲愛語明一切種愛語，分二如論。四、依安慰驚怖愛語明一切種愛語。五、依宣說如理愛語明一切種愛語。六、依出不善處愛語明一切種愛語，分二：一、明見過；二、明出法。七、依請他饒益愛語明一切種愛語。第四、明總結。
廣明愛語分九中第七，明遂求愛語分四：一、總問；二、略答；三、明要義，分三：一、立因；二、顯果；三、結。四、別釋，分二：一、明四凈語，分二：一、標；二、釋，分四如論。二、明八聖言，分二：一、標；二、釋，分八如論。
廣明愛語分九中第八，明此世他世樂愛語，分三：一、總問；二、略答；三、別釋，分九：一、依除親屬苦立二世樂愛語，分二：一、立因；二、顯果。二、依除失財位苦立二世樂愛語，分二：一、立因；二、顯果。三、依除無病苦立二世樂愛語，分二：一、立因；二、顯果。四、依除無凈戒苦立二世樂愛語，分二：一、立因；二、顯果。五、依除無正見苦立二世樂愛語，分二：一、立因；二、顯果。六、依贊凈戒德立二世樂愛語，分二：一、立因；二、顯果。七、依贊正見德立二世樂愛語，分二：一、立因；二、顯果。八、依贊軌則圓滿立二世樂愛語，分二：一、立因；二、顯果。九、依贊正命圓滿立二世樂愛語，分二：一、立因；二、顯果。
廣明愛語分九中第九，明清凈愛語，分三：一、總問；二、略答；三、指廣文。
第四廣解分三中第二明
【English Translation】 English version: 'Loving Speech'. Second, relying on joyful loving speech clarifies all kinds of loving speech. Third, relying on loving speech with minimal desires clarifies all kinds of loving speech, divided into two as discussed in the treatise. Fourth, relying on comforting and fear-inducing loving speech clarifies all kinds of loving speech. Fifth, relying on expounding truthful loving speech clarifies all kinds of loving speech. Sixth, relying on loving speech that leads out of unwholesome states clarifies all kinds of loving speech, divided into two: first, clarifying faults; second, clarifying the means of escape. Seventh, relying on loving speech that requests benefit for others clarifies all kinds of loving speech. Fourth, clarifying the summary.
Among the ninefold extensive clarification of loving speech, the seventh clarifies fulfilling requested loving speech in four parts: first, a general question; second, a brief answer; third, clarifying the essential meaning, divided into three: first, establishing the cause; second, revealing the result; third, conclusion. Fourth, separate explanation, divided into two: first, clarifying the four pure speeches, divided into two: first, indication; second, explanation, divided into four as discussed in the treatise. Second, clarifying the eight holy words, divided into two: first, indication; second, explanation, divided into eight as discussed in the treatise.
Among the ninefold extensive clarification of loving speech, the eighth clarifies loving speech about happiness in this life and the next, in three parts: first, a general question; second, a brief answer; third, separate explanation, divided into nine: first, relying on removing the suffering of relatives to establish loving speech about happiness in two lives, divided into two: first, establishing the cause; second, revealing the result. Second, relying on removing the suffering of loss of wealth and position to establish loving speech about happiness in two lives, divided into two: first, establishing the cause; second, revealing the result. Third, relying on removing the suffering of lack of health to establish loving speech about happiness in two lives, divided into two: first, establishing the cause; second, revealing the result. Fourth, relying on removing the suffering of lack of pure precepts to establish loving speech about happiness in two lives, divided into two: first, establishing the cause; second, revealing the result. Fifth, relying on removing the suffering of lack of right view to establish loving speech about happiness in two lives, divided into two: first, establishing the cause; second, revealing the result. Sixth, relying on praising the virtue of pure precepts to establish loving speech about happiness in two lives, divided into two: first, establishing the cause; second, revealing the result. Seventh, relying on praising the virtue of right view to establish loving speech about happiness in two lives, divided into two: first, establishing the cause; second, revealing the result. Eighth, relying on praising the completeness of rules to establish loving speech about happiness in two lives, divided into two: first, establishing the cause; second, revealing the result. Ninth, relying on praising the completeness of right livelihood to establish loving speech about happiness in two lives, divided into two: first, establishing the cause; second, revealing the result.
Among the ninefold extensive clarification of loving speech, the ninth clarifies pure loving speech, in three parts: first, a general question; second, a brief answer; third, pointing to the extensive text.
Fourth, extensive explanation in three parts, the second clarifying
利行廣義分四。一總問。二略答。三明差別義分三。一標。二釋分二。一立因。二顯果。三結。第四廣解分九 一明自性利行分三。一總問。二廣答。三總結 廣答分五。一明利行因。二明所利之人。三明利行所作分三。一依諸學。二依隨義利行。三依隨法行明所作。四明利行心量分二。一依悲心。二依無染心明心量。五明利行方便分四。一依勸導。二依調伏。三依趣入。四依安住修相明方便 三總結。
第四廣解分九中第二明一切利行分四。一總問。二略答。三列名分二如論。四廣釋分三。一總標。二列名分三如論。三別釋分三 一依現法利勸導明一切利行分四。一標。二釋分三如論。三結。四顯果利分二。一依名稱。二依現法樂顯果 二依后法利勸導明一切利行分四。一標。二釋分二。一立因。二顯果。三結。四顯果利分二。一明決定果。二明不定果 三依現法后法利勸導明一切利行分四。一標。二釋分二如論。三結。四顯果利分二。一明現法果分二如論。二明後法果分二。一明得世間果。二明得出世果。
第四廣解分九中第三明難行利行分三。一總問。二略答。三別釋分三 一依未種善根有情明難行利行分三。一明正義分四。一立能化人。二立所化有情。三明作業。四結。二徴。三答所以 二依耽
【現代漢語翻譯】 現代漢語譯本 利行廣義分為四個部分。第一部分是總的提問。第二部分是簡略的回答。第三部分是闡明差別義，又分為三個小部分：首先是標示，其次是解釋，解釋又分為兩部分，一是建立原因，二是顯示結果，最後是總結。第四部分是廣泛的解釋，分為九個方面：第一是闡明自性利行，分為三個小部分：首先是總的提問，其次是廣泛的回答，最後是總結。廣泛的回答又分為五個方面：一是闡明利行的原因，二是闡明所利益的人，三是闡明利行所作的事情，分為三個小部分：一是依據各種學問，二是依據隨順義利的利行，三是依據隨順正法的行為來闡明所作的事情。四是闡明利行的心量，分為兩個小部分：一是依據悲心，二是依據無染的心來闡明心量。五是闡明利行的方便，分為四個小部分：一是依據勸導，二是依據調伏，三是依據趣入，四是依據安住修習的相狀來闡明方便。最後是總結。
第四部分廣泛的解釋分為九個方面，其中第二方面是闡明一切利行，分為四個小部分：首先是總的提問，其次是簡略的回答，再次是列出名稱，如論中所述分為兩部分，最後是廣泛的解釋，分為三個小部分：首先是總的標示，其次是列出名稱，如論中所述分為三部分，最後是分別解釋，分為三個小部分：一是依據現世利益勸導來闡明一切利行，分為四個小部分：首先是標示，其次是解釋，如論中所述分為三部分，最後是總結，第四是顯示果報利益，分為兩個小部分：一是依據名稱，二是依據現世安樂來顯示果報。二是依據來世利益勸導來闡明一切利行，分為四個小部分：首先是標示，其次是解釋，分為兩個小部分：一是建立原因，二是顯示結果，最後是總結，第四是顯示果報利益，分為兩個小部分：一是闡明決定的果報，二是闡明不決定的果報。三是依據現世和來世的利益勸導來闡明一切利行，分為四個小部分：首先是標示，其次是解釋，如論中所述分為兩部分，最後是總結，第四是顯示果報利益，分為兩個小部分：一是闡明現世的果報，如論中所述分為兩部分，二是闡明來世的果報，分為兩個小部分：一是闡明獲得世間的果報，二是闡明獲得出世間的果報。
第四部分廣泛的解釋分為九個方面，其中第三方面是闡明難行利行，分為三個小部分：首先是總的提問，其次是簡略的回答，最後是分別解釋，分為三個小部分：一是依據未種善根的有情來闡明難行利行，分為三個小部分：一是闡明正義，分為四個小部分：一是建立能教化的人，二是建立所教化的有情，三是闡明所作的事情，四是總結。二是征問，三是回答原因。二是依據耽著（Tan zhu）
【English Translation】 English version The extensive meaning of beneficial conduct is divided into four parts. The first is a general question. The second is a brief answer. The third is clarifying the differences, which is divided into three parts: first, a statement; second, an explanation, which is divided into two parts: one, establishing the cause; two, revealing the result; and third, a conclusion. The fourth part is a broad explanation, divided into nine aspects: first, clarifying the self-nature of beneficial conduct, divided into three parts: first, a general question; second, a broad answer; and third, a summary. The broad answer is further divided into five aspects: first, clarifying the cause of beneficial conduct; second, clarifying the people who are benefited; third, clarifying the actions of beneficial conduct, divided into three parts: one, based on various studies; two, based on beneficial conduct that accords with meaning; three, based on conduct that accords with the Dharma. Fourth, clarifying the measure of the mind in beneficial conduct, divided into two parts: one, based on compassion; two, based on a mind free from defilement. Fifth, clarifying the skillful means of beneficial conduct, divided into four parts: one, based on exhortation; two, based on taming; three, based on entering; four, based on abiding in the aspect of cultivation. Finally, a summary.
The fourth part, the broad explanation, is divided into nine aspects, of which the second aspect is clarifying all beneficial conduct, divided into four parts: first, a general question; second, a brief answer; third, listing the names, as described in the treatise, divided into two parts; and fourth, a broad explanation, divided into three parts: first, a general statement; second, listing the names, as described in the treatise, divided into three parts; and third, separate explanations, divided into three parts: one, based on exhortation for present benefit, clarifying all beneficial conduct, divided into four parts: first, a statement; second, an explanation, as described in the treatise, divided into three parts; and third, a conclusion; fourth, revealing the benefit of the result, divided into two parts: one, based on the name; two, based on present happiness, revealing the result. Two, based on exhortation for future benefit, clarifying all beneficial conduct, divided into four parts: first, a statement; second, an explanation, divided into two parts: one, establishing the cause; two, revealing the result; and third, a conclusion; fourth, revealing the benefit of the result, divided into two parts: one, clarifying the definite result; two, clarifying the indefinite result. Three, based on exhortation for present and future benefit, clarifying all beneficial conduct, divided into four parts: first, a statement; second, an explanation, as described in the treatise, divided into two parts; and third, a conclusion; fourth, revealing the benefit of the result, divided into two parts: one, clarifying the present result, as described in the treatise, divided into two parts; two, clarifying the future result, divided into two parts: one, clarifying the attainment of worldly results; two, clarifying the attainment of transcendental results.
The fourth part, the broad explanation, is divided into nine aspects, of which the third aspect is clarifying difficult beneficial conduct, divided into three parts: first, a general question; second, a brief answer; and third, separate explanations, divided into three parts: one, based on sentient beings who have not planted roots of virtue, clarifying difficult beneficial conduct, divided into three parts: one, clarifying the correct meaning, divided into four parts: one, establishing the person who can transform; two, establishing the sentient beings to be transformed; three, clarifying the actions; and four, a conclusion. Two, questioning; three, answering the reason. Two, based on attachment (Tan zhu)
著廣大財位有情明難行利行分三。一明正義分四。一立能化人。二立所化有情。三明作業。四結。二徴。三答所以 三依邪見有情明難行利行分三。一明正義分四。一立能化人。二立所化有情。三明作業。四結。二徴。三答所以分二。一依愚自宗。二依憎聖教答所以。
第四廣解分九中第四明一切門利行分三。一總問。二略答。三別釋分四 一依不信有情明一切門利行分三。一立能化人。二立所化有情。三明作業 二依犯戒有情明一切門利行分二。一立所化有情。二明作業 三依惡慧有情明一切門利行分二。一立所化有情。二明作業 四依慳吝有情明一切門利行分二。一立所化有情。二明作業。
第四廣解分九中第五明善士利行分三。一總問。二略答。三別釋分五。一依世出世實義明善士利行。二依時宜宣說世出世實義明善士利行。三依引果妙義明善士利行。四依柔軟宣說世出世實義明善士利行。五依慈心宣說世出世實義明善士利行。
第四廣解分九中第六明一切種利行分三。一總問。二略答。三別釋分二 一明六種一切種利行分二。一問。二答分六。一依正攝受明一切種利行。二依正調伏明一切種利行。三依除恚惱明一切種利行。四依令入聖教明一切種利行。五依三乘成熟明一切種利行。六依令
【現代漢語翻譯】 現代漢語譯本： 關於對廣大的財富地位有情眾生，闡明難行和易行分為三個部分。第一部分，闡明正義，又分為四個小部分：一、確立能教化的人；二、確立所教化的有情眾生；三、闡明所作之事；四、總結。第二部分，提問。第三部分，回答原因。關於依靠邪見的有情眾生，闡明難行和易行分為三個部分。第一部分，闡明正義，又分為四個小部分：一、確立能教化的人；二、確立所教化的有情眾生；三、闡明所作之事；四、總結。第二部分，提問。第三部分，回答原因，又分為兩個小部分：一、依據愚昧的自宗；二、依據憎恨聖教來回答原因。
在第四大段廣泛解釋的九個部分中，第四部分闡明一切門利益眾生的行為，分為三個部分：一、總的提問；二、簡略的回答；三、分別解釋，又分為四個小部分：一、依據不相信的有情眾生，闡明一切門利益眾生的行為，分為三個部分：一、確立能教化的人；二、確立所教化的有情眾生；三、闡明所作之事。二、依據犯戒的有情眾生，闡明一切門利益眾生的行為，分為兩個部分：一、確立所教化的有情眾生；二、闡明所作之事。三、依據惡慧的有情眾生，闡明一切門利益眾生的行為，分為兩個部分：一、確立所教化的有情眾生；二、闡明所作之事。四、依據慳吝的有情眾生，闡明一切門利益眾生的行為，分為兩個部分：一、確立所教化的有情眾生；二、闡明所作之事。
在第四大段廣泛解釋的九個部分中，第五部分闡明善士利益眾生的行為，分為三個部分：一、總的提問；二、簡略的回答；三、分別解釋，又分為五個小部分：一、依據世俗和出世間的真實意義，闡明善士利益眾生的行為。二、依據適時宜地宣說世俗和出世間的真實意義，闡明善士利益眾生的行為。三、依據引向結果的微妙意義，闡明善士利益眾生的行為。四、依據柔和地宣說世俗和出世間的真實意義，闡明善士利益眾生的行為。五、依據慈悲心宣說世俗和出世間的真實意義，闡明善士利益眾生的行為。
在第四大段廣泛解釋的九個部分中，第六部分闡明一切種類利益眾生的行為，分為三個部分：一、總的提問；二、簡略的回答；三、分別解釋，又分為兩個小部分：一、闡明六種一切種類利益眾生的行為，分為兩個小部分：一、提問；二、回答，又分為六個小部分：一、依據正確地攝受，闡明一切種類利益眾生的行為。二、依據正確地調伏，闡明一切種類利益眾生的行為。三、依據消除嗔恚惱怒，闡明一切種類利益眾生的行為。四、依據使之進入聖教，闡明一切種類利益眾生的行為。五、依據三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana）成熟，闡明一切種類利益眾生的行為。六、依據使之……
【English Translation】 English version: Regarding sentient beings in vast positions of wealth, explaining the difficult and easy practices is divided into three parts. Part one, explaining the correct meaning, is further divided into four sub-parts: 1. Establishing the person who can teach; 2. Establishing the sentient beings to be taught; 3. Explaining the actions to be done; 4. Conclusion. Part two, inquiry. Part three, answering the reason. Regarding sentient beings relying on wrong views, explaining the difficult and easy practices is divided into three parts. Part one, explaining the correct meaning, is further divided into four sub-parts: 1. Establishing the person who can teach; 2. Establishing the sentient beings to be taught; 3. Explaining the actions to be done; 4. Conclusion. Part two, inquiry. Part three, answering the reason, is further divided into two sub-parts: 1. Based on the foolish self-sect; 2. Based on hating the holy teachings to answer the reason.
In the fourth major section of extensive explanation, among the nine parts, the fourth part explains all-door benefiting actions, divided into three parts: 1. General question; 2. Brief answer; 3. Separate explanations, further divided into four sub-parts: 1. Based on unbelieving sentient beings, explaining all-door benefiting actions, divided into three parts: 1. Establishing the person who can teach; 2. Establishing the sentient beings to be taught; 3. Explaining the actions to be done. 2. Based on precept-breaking sentient beings, explaining all-door benefiting actions, divided into two parts: 1. Establishing the sentient beings to be taught; 2. Explaining the actions to be done. 3. Based on evil-wisdom sentient beings, explaining all-door benefiting actions, divided into two parts: 1. Establishing the sentient beings to be taught; 2. Explaining the actions to be done. 4. Based on miserly sentient beings, explaining all-door benefiting actions, divided into two parts: 1. Establishing the sentient beings to be taught; 2. Explaining the actions to be done.
In the fourth major section of extensive explanation, among the nine parts, the fifth part explains the beneficial actions of virtuous individuals, divided into three parts: 1. General question; 2. Brief answer; 3. Separate explanations, further divided into five sub-parts: 1. Based on worldly and other-worldly true meanings, explaining the beneficial actions of virtuous individuals. 2. Based on timely and appropriate explanation of worldly and other-worldly true meanings, explaining the beneficial actions of virtuous individuals. 3. Based on the subtle meanings leading to results, explaining the beneficial actions of virtuous individuals. 4. Based on gentle explanation of worldly and other-worldly true meanings, explaining the beneficial actions of virtuous individuals. 5. Based on compassionate explanation of worldly and other-worldly true meanings, explaining the beneficial actions of virtuous individuals.
In the fourth major section of extensive explanation, among the nine parts, the sixth part explains all kinds of benefiting actions, divided into three parts: 1. General question; 2. Brief answer; 3. Separate explanations, further divided into two sub-parts: 1. Explaining six kinds of all kinds of benefiting actions, divided into two sub-parts: 1. Question; 2. Answer, further divided into six sub-parts: 1. Based on correct reception, explaining all kinds of benefiting actions. 2. Based on correct taming, explaining all kinds of benefiting actions. 3. Based on eliminating anger and annoyance, explaining all kinds of benefiting actions. 4. Based on causing entry into the holy teachings, explaining all kinds of benefiting actions. 5. Based on the maturation of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), explaining all kinds of benefiting actions. 6. Based on causing...
得解脫明一切種利行 第二明七種一切種利行分二。一問。二答分七。一依守護長養上下二乘義資糧明一切種利行分二。一標。二釋分二如論。二依守護長養上下二乘遠離行明一切種利行。三依守護長養上下二乘心一境性明一切種利行。四依守護長養上下二乘清凈諸障明一切種利行。五依守護長養上下二乘修習作意明一切種利行。六依各隨種姓安立下乘明一切種利行分二。一立所化有情。二立能化作業。七依安立無上乘明一切種利行分二。一立所化有情。二立能化作業。
第四廣解分九中第七明遂求利行人分三。一總問。二略答。三別釋分二 一依令離無慚纏明遂求利行分四。一立能化。二立所化。三立所治。四立能治 二依無愧等七法例明遂求利行分二。一明所治正義分七。一依令無愧纏明遂求利行。二依令離惛纏明遂求利行。三依令離睡眠纏明遂求利行。四依令離掉纏明遂求利行。五依令離惡作纏明遂求利行。六依令離嫉纏明遂求利行。七依令離慳明遂求利行。第二明七法能治之道。
第四廣解分九第八明此世他世樂利行分三。一總問。二略答。三別釋分三 一依凈身業立四二世樂利行分四。一依遠離殺生明二世樂利行。二依遠離不與取明二世樂利行。三依遠離欲邪行明二世樂利行。四依遠離放逸處
【現代漢語翻譯】 現代漢語譯本 獲得解脫，明白一切種類的利益行為。第二部分闡明七種一切種類的利益行為，分為兩部分：一是提問，二是回答，分為七點。第一，依靠守護、滋養上下二乘（Śrāvakayāna，聲聞乘和 Mahāyāna，大乘）的意義資糧，闡明一切種類的利益行為，分為兩部分：一是標示，二是解釋，如同論述所說。第二，依靠守護、滋養上下二乘，遠離惡行，闡明一切種類的利益行為。第三，依靠守護、滋養上下二乘，心專注于單一境界的性質，闡明一切種類的利益行為。第四，依靠守護、滋養上下二乘，清凈各種障礙，闡明一切種類的利益行為。第五，依靠守護、滋養上下二乘，修習作意（manasikara，專注），闡明一切種類的利益行為。第六，依靠各自隨順種姓，安立下乘（Śrāvakayāna，聲聞乘），闡明一切種類的利益行為，分為兩部分：一是建立所化有情，二是建立能化作業。第七，依靠安立無上乘（Anuttarayāna，無上乘，即大乘），闡明一切種類的利益行為，分為兩部分：一是建立所化有情，二是建立能化作業。 第四部分廣泛解釋，分為九個部分，其中第七部分闡明遂求利益的行為人，分為三部分：一是總的提問，二是簡略的回答，三是分別解釋，分為兩點：第一，依靠使人遠離無慚的纏縛，闡明遂求利益的行為，分為四點：一是建立能教化者，二是建立所教化者，三是建立所要對治的，四是建立能對治的。第二，依靠無愧等七種法，舉例說明遂求利益的行為，分為兩部分：一是闡明所要對治的正義，分為七點：第一，依靠使人遠離無愧的纏縛，闡明遂求利益的行為。第二，依靠使人遠離昏沉的纏縛，闡明遂求利益的行為。第三，依靠使人遠離睡眠的纏縛，闡明遂求利益的行為。第四，依靠使人遠離掉舉的纏縛，闡明遂求利益的行為。第五，依靠使人遠離惡作的纏縛，闡明遂求利益的行為。第六，依靠使人遠離嫉妒的纏縛，闡明遂求利益的行為。第七，依靠使人遠離慳吝，闡明遂求利益的行為。第二部分闡明七種法能夠對治的道理。 第四部分廣泛解釋，分為九個部分，其中第八部分闡明此世他世的快樂利益行為，分為三部分：一是總的提問，二是簡略的回答，三是分別解釋，分為三點：第一，依靠清凈的身業，建立四種二世的快樂利益行為，分為四點：第一，依靠遠離殺生，闡明二世的快樂利益行為。第二，依靠遠離不與取（偷盜），闡明二世的快樂利益行為。第三，依靠遠離欲邪行，闡明二世的快樂利益行為。第四，依靠遠離放逸之處。
【English Translation】 English version Attaining liberation and understanding all kinds of beneficial conduct. The second section elucidates the seven types of all kinds of beneficial conduct, divided into two parts: first, a question; second, an answer, divided into seven points. First, relying on guarding and nourishing the resources of meaning for both the Śrāvakayāna (Hearer Vehicle) and Mahāyāna (Great Vehicle), elucidating all kinds of beneficial conduct, divided into two parts: first, a designation; second, an explanation, as stated in the treatise. Second, relying on guarding and nourishing both the Śrāvakayāna and Mahāyāna, abstaining from misconduct, elucidating all kinds of beneficial conduct. Third, relying on guarding and nourishing both the Śrāvakayāna and Mahāyāna, focusing the mind on a single object, elucidating all kinds of beneficial conduct. Fourth, relying on guarding and nourishing both the Śrāvakayāna and Mahāyāna, purifying all obstacles, elucidating all kinds of beneficial conduct. Fifth, relying on guarding and nourishing both the Śrāvakayāna and Mahāyāna, practicing attention (manasikara), elucidating all kinds of beneficial conduct. Sixth, relying on establishing the Lower Vehicle (Śrāvakayāna) according to their respective lineages, elucidating all kinds of beneficial conduct, divided into two parts: first, establishing those to be transformed; second, establishing the activities of transformation. Seventh, relying on establishing the Unsurpassed Vehicle (Anuttarayāna, i.e., Mahāyāna), elucidating all kinds of beneficial conduct, divided into two parts: first, establishing those to be transformed; second, establishing the activities of transformation. The fourth part, a broad explanation, is divided into nine sections, of which the seventh section elucidates those who seek benefit, divided into three parts: first, a general question; second, a brief answer; third, a separate explanation, divided into two points: first, relying on causing beings to be free from the entanglement of shamelessness, elucidating the conduct of seeking benefit, divided into four points: first, establishing the one who can transform; second, establishing those to be transformed; third, establishing what is to be counteracted; fourth, establishing what can counteract. Second, relying on shame and the other seven dharmas, exemplifying the conduct of seeking benefit, divided into two parts: first, elucidating the correct meaning of what is to be counteracted, divided into seven points: first, relying on causing beings to be free from the entanglement of lack of shame, elucidating the conduct of seeking benefit. Second, relying on causing beings to be free from the entanglement of drowsiness, elucidating the conduct of seeking benefit. Third, relying on causing beings to be free from the entanglement of sleepiness, elucidating the conduct of seeking benefit. Fourth, relying on causing beings to be free from the entanglement of agitation, elucidating the conduct of seeking benefit. Fifth, relying on causing beings to be free from the entanglement of remorse, elucidating the conduct of seeking benefit. Sixth, relying on causing beings to be free from the entanglement of jealousy, elucidating the conduct of seeking benefit. Seventh, relying on causing beings to be free from stinginess, elucidating the conduct of seeking benefit. The second part elucidates the means by which the seven dharmas can counteract. The fourth part, a broad explanation, is divided into nine sections, of which the eighth section elucidates the conduct of happiness and benefit in this life and the next, divided into three parts: first, a general question; second, a brief answer; third, a separate explanation, divided into three points: first, relying on pure bodily actions, establishing the four types of happiness and benefit in both lives, divided into four points: first, relying on abstaining from killing, elucidating the happiness and benefit in both lives. Second, relying on abstaining from not giving (stealing), elucidating the happiness and benefit in both lives. Third, relying on abstaining from sexual misconduct, elucidating the happiness and benefit in both lives. Fourth, relying on abstaining from places of negligence.
酒明二世樂利行 第二依凈語業立四二世樂利行分四。一依遠離妄語明二世樂利行。二依遠離離間語明二世樂利行。三依遠離粗惡語明二世樂利行。四依遠離綺語明二世樂利行 第三依凈意業立二世樂利行分三。一依遠離貪慾明二世樂利行。二依遠離瞋恚明二世樂利行。三依遠離邪見明二世樂利行。
第四廣解分九中第九明清凈利行分五。一總問。二略答。三列名。四廣釋。五結 廣釋分二 一明外五種清凈利行相分四。一總問。二列名分五如論。三別釋。四總結 別釋分五 一明無罪利行分四。一立能化。二立所化分四如論。三明作業。四結 第二明不轉利行分四。一立能化。二立所化。三明作業。四結 第三明漸次利行分四。一依下乘明漸次利行分三。一立能化。二立所化。三明作業。二依中乘明漸次利行分二。一立所化。二明作業。三依上乘明漸次利行分二。一立所化。二明作業。四總結 第四明遍行利行分四。一立能化。二立所化。三明作業。四結 第五明如應利行分四。一立能化。二立所化分二。一依果。二依位立所化人。三明作業。四結 第四明總結 第二明內五種清凈利行分三。一總問。二廣答。三總結 廣答分五 一依廣大悲心明內凈利行分四。一立能化。二立所化。三立因。四顯果 第二依
【現代漢語翻譯】 現代漢語譯本 酒後清醒的智者樂於行善，第二部分是依據清凈的語業建立二世樂利行，分為四個方面：第一，依據遠離妄語來說明二世樂利行；第二，依據遠離離間語來說明二世樂利行；第三，依據遠離粗惡語來說明二世樂利行；第四，依據遠離綺語來說明二世樂利行。第三部分是依據清凈的意業建立二世樂利行，分為三個方面：第一，依據遠離貪慾來說明二世樂利行；第二，依據遠離瞋恚（嗔恨）來說明二世樂利行；第三，依據遠離邪見來說明二世樂利行。
第四部分是廣解，分為九個部分，其中第九個部分是說明清凈利行，分為五個方面：第一，總的提問；第二，簡略的回答；第三，列出名稱；第四，詳細的解釋；第五，總結。詳細的解釋分為兩個部分：第一，說明外五種清凈利行的相狀，分為四個方面：第一，總的提問；第二，列出五個名稱，如論中所述；第三，分別解釋；第四，總結。分別解釋分為五個方面：第一，說明無罪利行，分為四個方面：第一，建立能教化者；第二，建立所教化者，分為四個方面，如論中所述；第三，說明作業；第四，總結。第二，說明不轉利行，分為四個方面：第一，建立能教化者；第二，建立所教化者；第三，說明作業；第四，總結。第三，說明漸次利行，分為四個方面：第一，依據下乘來說明漸次利行，分為三個方面：第一，建立能教化者；第二，建立所教化者；第三，說明作業。第二，依據中乘來說明漸次利行，分為兩個方面：第一，建立所教化者；第二，說明作業。第三，依據上乘來說明漸次利行，分為兩個方面：第一，建立所教化者；第二，說明作業。第四，總結。第四，說明遍行利行，分為四個方面：第一，建立能教化者；第二，建立所教化者；第三，說明作業；第四，總結。第五，說明如應利行，分為四個方面：第一，建立能教化者；第二，建立所教化者，分為兩個方面：第一，依據果位；第二，依據地位建立所教化的人。第三，說明作業；第四，總結。第四，說明總結。第二，說明內五種清凈利行，分為三個方面：第一，總的提問；第二，詳細的回答；第三，總結。詳細的回答分為五個方面：第一，依據廣大的悲心來說明內凈利行，分為四個方面：第一，建立能教化者；第二，建立所教化者；第三，建立原因；第四，顯示結果。第二，依據
【English Translation】 English version The sober-minded rejoice in performing beneficial actions. The second section establishes the benefits of actions in two lifetimes based on pure speech, divided into four aspects: First, explaining the benefits of actions in two lifetimes based on abstaining from false speech; second, explaining the benefits of actions in two lifetimes based on abstaining from divisive speech; third, explaining the benefits of actions in two lifetimes based on abstaining from harsh speech; fourth, explaining the benefits of actions in two lifetimes based on abstaining from frivolous speech. The third section establishes the benefits of actions in two lifetimes based on pure intention, divided into three aspects: First, explaining the benefits of actions in two lifetimes based on abstaining from greed; second, explaining the benefits of actions in two lifetimes based on abstaining from hatred (Anger); third, explaining the benefits of actions in two lifetimes based on abstaining from wrong views.
The fourth section is a detailed explanation, divided into nine parts, with the ninth part explaining pure beneficial actions, divided into five aspects: First, a general question; second, a brief answer; third, listing the names; fourth, a detailed explanation; fifth, a conclusion. The detailed explanation is divided into two parts: First, explaining the characteristics of the five external pure beneficial actions, divided into four aspects: First, a general question; second, listing the five names, as stated in the treatise; third, separate explanations; fourth, a conclusion. The separate explanations are divided into five aspects: First, explaining blameless beneficial actions, divided into four aspects: First, establishing the teacher; second, establishing the taught, divided into four aspects, as stated in the treatise; third, explaining the activity; fourth, a conclusion. Second, explaining irreversible beneficial actions, divided into four aspects: First, establishing the teacher; second, establishing the taught; third, explaining the activity; fourth, a conclusion. Third, explaining gradual beneficial actions, divided into four aspects: First, explaining gradual beneficial actions based on the Lower Vehicle, divided into three aspects: First, establishing the teacher; second, establishing the taught; third, explaining the activity. Second, explaining gradual beneficial actions based on the Middle Vehicle, divided into two aspects: First, establishing the taught; second, explaining the activity. Third, explaining gradual beneficial actions based on the Upper Vehicle, divided into two aspects: First, establishing the taught; second, explaining the activity. Fourth, a conclusion. Fourth, explaining pervasive beneficial actions, divided into four aspects: First, establishing the teacher; second, establishing the taught; third, explaining the activity; fourth, a conclusion. Fifth, explaining appropriate beneficial actions, divided into four aspects: First, establishing the teacher; second, establishing the taught, divided into two aspects: First, based on the fruit; second, based on the position, establishing the people to be taught. Third, explaining the activity; fourth, a conclusion. Fourth, explaining the conclusion. Second, explaining the five internal pure beneficial actions, divided into three aspects: First, a general question; second, a detailed answer; third, a conclusion. The detailed answer is divided into five aspects: First, explaining internal pure beneficial actions based on great compassion, divided into four aspects: First, establishing the teacher; second, establishing the taught; third, establishing the cause; fourth, revealing the result. Second, based on
心無勞倦明內凈利行分四。一立能化。二立所化。三立因。四顯果 第三依謙下明凈利行分二。一立因。二顯果 第四依心無愛染等明內凈利行分四。一立能化。二立所化。三立因。四顯果 第五依無退慈心明內凈利行分四。一立能化。二立所化。三立因。四顯果 第二明內五清凈行分三中第三總結 第五明內外十種清凈總結。
攝事品大門分七中第四廣解分三中第三明同事廣義分五。一總問。二略答分二。一明觀他學處分二。一示果。二示因。二明自學相分二。一示果。二示因。三釋名。四明行同事意趣分三。一明正義分二。一立因。二顯果。二徴。三答所以分二。一依令他生信答所以分二。一標。二釋。二依止他疑難答所以分二。一標。二釋。第五依四句分別同事差別之相分二。一總標列四句差別名分四如論。二別釋四句差別義分四 一明是他同事自不顯與他同事句分二。一標。二釋分三。一明自有二德。二顯所化有情失。三明自不顯有德義 第二明非他同事自顯與他同事句分二。一標。二釋分二。一立所化有情。二顯能化之德分二。一標。二釋分二。一明受生意趣分四如論。二明受生相 第三明是他同事亦自顯現與他同事句分二。一標。二釋分二。一明立同事意趣。二顯行同事相 第四明非他同事亦不自
【現代漢語翻譯】 現代漢語譯本：心無勞倦明內凈利行分四：一、建立能教化者；二、建立所教化者；三、建立原因；四、彰顯結果。第三，依靠謙遜明內凈利行分二：一、建立原因；二、彰顯結果。第四，依靠心無愛染等明內凈利行分四：一、建立能教化者；二、建立所教化者；三、建立原因；四、彰顯結果。第五，依靠無退慈心明內凈利行分四：一、建立能教化者；二、建立所教化者；三、建立原因；四、彰顯結果。第二，明內五清凈行分三中第三總結。第五，明內外十種清凈總結。
《攝事品》大門分七中第四廣解分三中第三明同事廣義分五：一、總問；二、略答分二：一、明觀察他人學處分二：一、顯示結果；二、顯示原因。二、明自身學習之相分二：一、顯示結果；二、顯示原因。三、解釋名稱；四、明行同事意趣分三：一、明正義分二：一、建立原因；二、彰顯結果。二、提問；三、回答原因分二：一、依靠令他人產生信心回答原因分二：一、標明；二、解釋。二、依靠阻止他人疑難回答原因分二：一、標明；二、解釋。第五，依靠四句分別同事差別之相分二：一、總標列四句差別名稱分四如論；二、分別解釋四句差別之義分四：一、明是他同事自不顯與他同事句分二：一、標明；二、解釋分三：一、明自有二德；二、顯示所教化有情（sentient beings）的缺失；三、明自身不顯現有功德之義。第二，明非他同事自顯與他同事句分二：一、標明；二、解釋分二：一、建立所教化有情；二、彰顯能教化者的功德分二：一、標明；二、解釋分二：一、明受生意趣分四如論；二、明受生之相。第三，明是他同事亦自顯現與他同事句分二：一、標明；二、解釋分二：一、明建立同事的意趣；二、顯示行同事之相。第四，明非他同事亦不自
【English Translation】 English version: 'Mind without weariness' elucidates the four aspects of inner purity and beneficial conduct: 1. Establishing the one who can transform (the teacher); 2. Establishing the one who can be transformed (the student); 3. Establishing the cause; 4. Revealing the result. Thirdly, relying on humility, it elucidates the two aspects of inner purity and beneficial conduct: 1. Establishing the cause; 2. Revealing the result. Fourthly, relying on a mind without attachment, etc., it elucidates the four aspects of inner purity and beneficial conduct: 1. Establishing the one who can transform; 2. Establishing the one who can be transformed; 3. Establishing the cause; 4. Revealing the result. Fifthly, relying on unwavering loving-kindness, it elucidates the four aspects of inner purity and beneficial conduct: 1. Establishing the one who can transform; 2. Establishing the one who can be transformed; 3. Establishing the cause; 4. Revealing the result. Secondly, among the three sections elucidating the five inner purities, this is the third, the conclusion. Fifthly, it elucidates the conclusion of the ten kinds of inner and outer purities.
In the 'Compendium of Matters' chapter, the fourth extensive explanation among the seven major divisions, the third section elucidates the extensive meaning of shared activities in five parts: 1. General question; 2. Brief answer in two parts: 1. Elucidating the observation of others' training grounds in two parts: 1. Showing the result; 2. Showing the cause. 2. Elucidating the aspects of one's own learning in two parts: 1. Showing the result; 2. Showing the cause. 3. Explaining the name; 4. Elucidating the intention of engaging in shared activities in three parts: 1. Elucidating the correct meaning in two parts: 1. Establishing the cause; 2. Revealing the result. 2. Questioning; 3. Answering the reason in two parts: 1. Answering the reason by causing others to generate faith in two parts: 1. Stating; 2. Explaining. 2. Answering the reason by preventing others' doubts in two parts: 1. Stating; 2. Explaining. Fifthly, relying on the four sentences to distinguish the differences in shared activities in two parts: 1. Generally stating and listing the names of the four sentences' differences, as in the treatise; 2. Separately explaining the meaning of the four sentences' differences in four parts: 1. Elucidating the sentence 'It is others' shared activity, but one's own is not apparent in shared activity with others' in two parts: 1. Stating; 2. Explaining in three parts: 1. Elucidating that one possesses two virtues; 2. Revealing the faults of the sentient beings to be transformed; 3. Elucidating the meaning that one's own virtues are not apparent. Secondly, elucidating the sentence 'It is not others' shared activity, but one's own is apparent in shared activity with others' in two parts: 1. Stating; 2. Explaining in two parts: 1. Establishing the sentient beings to be transformed; 2. Revealing the virtues of the one who can transform in two parts: 1. Stating; 2. Explaining in two parts: 1. Elucidating the intention of receiving rebirth, as in the treatise; 2. Elucidating the aspect of receiving rebirth. Thirdly, elucidating the sentence 'It is others' shared activity, and one's own is also apparent in shared activity with others' in two parts: 1. Stating; 2. Explaining in two parts: 1. Elucidating the intention of establishing shared activities; 2. Revealing the aspect of engaging in shared activities. Fourthly, elucidating 'It is not others' shared activity, and one's own is also not'
顯與他同事句分二。一標。二釋分二。一明非他同事義。二明亦不自顯與他同事義。
攝事品大門分七中第五明六度四攝業用之力分三。一總標六度四攝。二別釋分二。一明六度自利力用。二明四攝事利他力用。三總結。
攝事品大門分七中第六明現行等三法功德分三。一總標分三。一標三現行。二標二最勝。三標三清凈。第二別釋分三。一明六度四攝三現行相分二。一立因。二顯果。第二明二最勝相分三。一略釋分二。一立因。二顯果。二廣解。三總結 第二廣釋分二 一明廣大義分二。一略釋分二。一立因。二顯果。二廣解分三。一明有情無別義分二。一標。二釋。二明事無別義分二。一標。二釋。三明時無別義分二。一標。二釋分二。一立因。二顯果 第二廣解分二中第二明無雜染義分二。一總標。二別釋分四。一依無苦等三法明無雜染義分二。一立因。二顯果。二依不損惱他等三法明無雜染義分二。一立因。二顯果。三依殷重明無雜義分二。一立因。二顯果分五如論。四依無悕求異熟等明無雜染義分二。一立因。二顯果分二。一總。二別分八如論 第三明總結分四如論 第三明三清凈相分二。一總標分二。一立因。二顯果。二別釋分二。一依入清凈意樂地菩薩合明熾然及無動二義分二。一略釋。
【現代漢語翻譯】 現代漢語譯本： 顯現與他者共同作用的部分分為兩部分。一是總標，二是解釋。解釋又分為兩部分：一是闡明並非僅與他者共同作用的意義，二是闡明也不是自身顯現並與他者共同作用的意義。
《攝事品》大門分為七部分，其中第五部分闡明六度（佈施、持戒、忍辱、精進、禪定、智慧）和四攝（佈施、愛語、利行、同事）的行業作用之力，分為三部分：一是總標六度四攝，二是分別解釋，分為兩部分：一是闡明六度自利的力量作用，二是闡明四攝事利他的力量作用，三是總結。
《攝事品》大門分為七部分，其中第六部分闡明現行等三種法的功德，分為三部分：一是總標，分為三部分：一是標示三種現行，二是標示兩種最勝，三是標示三種清凈。第二是分別解釋，分為三部分：一是闡明六度四攝三種現行的相，分為兩部分：一是建立原因，二是顯示結果。第二是闡明兩種最勝的相，分為三部分：一是簡略解釋，分為兩部分：一是建立原因，二是顯示結果。二是詳細解釋。三是總結。第二是詳細解釋，分為兩部分：一是闡明廣大的意義，分為兩部分：一是簡略解釋，分為兩部分：一是建立原因，二是顯示結果。二是詳細解釋，分為三部分：一是闡明有情沒有差別的意義，分為兩部分：一是總標，二是解釋。二是闡明事物沒有差別的意義，分為兩部分：一是總標，二是解釋。三是闡明時間沒有差別的意義，分為兩部分：一是總標，二是解釋，分為兩部分：一是建立原因，二是顯示結果。第二是詳細解釋，分為兩部分，其中第二部分闡明沒有雜染的意義，分為兩部分：一是總標，二是分別解釋，分為四部分：一是依據沒有苦等三種法闡明沒有雜染的意義，分為兩部分：一是建立原因，二是顯示結果。二是依據不損害他等三種法闡明沒有雜染的意義，分為兩部分：一是建立原因，二是顯示結果。三是依據殷重闡明沒有雜染的意義，分為兩部分：一是建立原因，二是顯示結果，分為五部分，如論中所述。四是依據沒有希求異熟等闡明沒有雜染的意義，分為兩部分：一是建立原因，二是顯示結果，分為兩部分：一是總的，二是分別的，分為八部分，如論中所述。第三是闡明總結，分為四部分，如論中所述。第三是闡明三種清凈的相，分為兩部分：一是總標，分為兩部分：一是建立原因，二是顯示結果。二是分別解釋，分為兩部分：一是依據進入清凈意樂地的菩薩，合併闡明熾然和無動兩種意義，分為兩部分：一是簡略解釋。
【English Translation】 English version: The aspect of manifestation and acting together with others is divided into two parts: 1. Indication; 2. Explanation. The explanation is further divided into two parts: 1. Clarifying the meaning of not only acting together with others; 2. Clarifying the meaning of not manifesting oneself and acting together with others.
The great gate of the 'Compendium of Matters' section is divided into seven parts. The fifth part explains the power of the activities of the six perfections (Dāna (generosity), Śīla (ethics), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom)) and the four means of drawing others (Dāna (giving), Priyavacana (kind speech), Artha-kriyā (beneficial action), and Samānārthatā (consistency in principle)), and is divided into three parts: 1. General indication of the six perfections and four means of drawing others; 2. Separate explanation, divided into two parts: 1. Explaining the power of the six perfections for one's own benefit; 2. Explaining the power of the four means of drawing others for the benefit of others; 3. Conclusion.
The great gate of the 'Compendium of Matters' section is divided into seven parts. The sixth part explains the merits of the three dharmas, such as present action, and is divided into three parts: 1. General indication, divided into three parts: 1. Indicating the three present actions; 2. Indicating the two supreme; 3. Indicating the three purities. 2. Separate explanation, divided into three parts: 1. Explaining the characteristics of the three present actions of the six perfections and four means of drawing others, divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Explaining the characteristics of the two supreme, divided into three parts: 1. Brief explanation, divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Detailed explanation. 3. Conclusion. 2. Detailed explanation, divided into two parts: 1. Explaining the meaning of vastness, divided into two parts: 1. Brief explanation, divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Detailed explanation, divided into three parts: 1. Explaining the meaning of sentient beings having no difference, divided into two parts: 1. Indication; 2. Explanation. 2. Explaining the meaning of things having no difference, divided into two parts: 1. Indication; 2. Explanation. 3. Explaining the meaning of time having no difference, divided into two parts: 1. Indication; 2. Explanation, divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Detailed explanation, divided into two parts, where the second part explains the meaning of no defilement, divided into two parts: 1. General indication; 2. Separate explanation, divided into four parts: 1. Explaining the meaning of no defilement based on the three dharmas of no suffering, etc., divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Explaining the meaning of no defilement based on the three dharmas of not harming others, etc., divided into two parts: 1. Establishing the cause; 2. Showing the result. 3. Explaining the meaning of no defilement based on earnestness, divided into two parts: 1. Establishing the cause; 2. Showing the result, divided into five parts, as described in the treatise. 4. Explaining the meaning of no defilement based on no desire for different maturation, etc., divided into two parts: 1. Establishing the cause; 2. Showing the result, divided into two parts: 1. General; 2. Separate, divided into eight parts, as described in the treatise. 3. Explaining the conclusion, divided into four parts, as described in the treatise. 3. Explaining the characteristics of the three purities, divided into two parts: 1. General indication, divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Separate explanation, divided into two parts: 1. Based on the Bodhisattva entering the pure intention ground, jointly explaining the two meanings of blazing and non-movement, divided into two parts: 1. Brief explanation.
二廣解二相分二。一明熾然相分二。一標。二釋分二。一立因。二顯果。二明無動義分二。一標。二釋分三。一立因。二顯果分二。一立現果。二立當果。三立喻。第二依究竟位菩薩明善清凈義分二。一標。二釋 第三明總結分三。一結三現行。二結二最勝。三結三清凈。
攝事品大門分七中第七六度四攝事所得果勝利功德分二 一明正義分八。一明一切六度及攝事果分二。一立因分三如論。二顯果分二如論。二明難行六度及攝事果分二。一立因分三如論。二顯果。三明一切門六度及攝事果分二。一立因分三如論。二顯果。四明善士六度及攝事果分二。一立因分三如論。二顯果。五明一切種六度及攝事果分二。一立因分三如論。二顯果分二如論。六明遂求六度及攝事果分二。一立因分三如論。二顯果分二如論。七明此世他世樂六度及攝事果分二。一立因分三如論。二顯果分四如論。八明清凈六度及攝事果分二。一立因分三如論。二顯果分二。一明四一切種清凈果分二。一標。二釋。二明三不護等五果 大門分二中第二明總結分二。一結如來無上果。二結順菩薩行果。
初持瑜伽處分十八中第十六明供養親近無量品分三。一總問分三如論。二頌略答分三如論。三長行廣解分三。一廣明供養義。二廣明親近。
【現代漢語翻譯】 現代漢語譯本 二廣解二相分二：一、明熾然相分二：一、標；二、釋，分二：一、立因；二、顯果。二、明無動義分二：一、標；二、釋，分三：一、立因；二、顯果，分二：一、立現果；二、立當果。三、立喻。第二、依究竟位菩薩明善清凈義分二：一、標；二、釋。第三、明總結分三：一、結三現行；二、結二最勝；三、結三清凈。
攝事品大門分七中第七，六度（paramita，波羅蜜多，指佈施、持戒、忍辱、精進、禪定、智慧六種修行）四攝事所得果勝利功德分二：一、明正義分八：一、明一切六度及攝事果分二：一、立因，分三，如論；二、顯果，分二，如論。二、明難行六度及攝事果分二：一、立因，分三，如論；二、顯果。三、明一切門六度及攝事果分二：一、立因，分三，如論；二、顯果。四、明善士六度及攝事果分二：一、立因，分三，如論；二、顯果。五、明一切種六度及攝事果分二：一、立因，分三，如論；二、顯果，分二，如論。六、明遂求六度及攝事果分二：一、立因，分三，如論；二、顯果，分二，如論。七、明此世他世樂六度及攝事果分二：一、立因，分三，如論；二、顯果，分四，如論。八、明清凈六度及攝事果分二：一、立因，分三，如論；二、顯果，分二：一、明四一切種清凈果分二：一、標；二、釋。二、明三不護等五果。大門分二中第二，明總結分二：一、結如來無上果；二、結順菩薩行果。
初持瑜伽處分十八中第十六，明供養親近無量品分三：一、總問，分三，如論；二、頌略答，分三，如論；三、長行廣解，分三：一、廣明供養義；二、廣明親近。
【English Translation】 English version The second broad explanation divides the two aspects into two parts: First, clarifying the aspect of blazing, divided into two parts: 1. Establishing the cause; 2. Revealing the result, divided into two parts: 1. Establishing the cause; 2. Revealing the result. Second, clarifying the meaning of immovability, divided into two parts: 1. Establishing the cause; 2. Revealing the result, divided into three parts: 1. Establishing the cause; 2. Revealing the result, divided into two parts: 1. Establishing the present result; 2. Establishing the future result. 3. Establishing the analogy. Second, based on the Bodhisattva in the ultimate position, clarifying the meaning of goodness and purity, divided into two parts: 1. Establishing the cause; 2. Revealing the result. Third, clarifying the conclusion, divided into three parts: 1. Concluding the three present actions; 2. Concluding the two supreme qualities; 3. Concluding the three purities.
In the seventh of the seven major sections of the chapter on gathering matters, the merits and virtues of the fruits obtained from the six perfections (paramita, referring to the six practices of giving, discipline, patience, diligence, meditation, and wisdom) and the four means of conversion are divided into two parts: First, clarifying the correct meaning, divided into eight parts: First, clarifying the fruits of all six perfections and the means of conversion, divided into two parts: 1. Establishing the cause, divided into three parts, as discussed in the treatise; 2. Revealing the result, divided into two parts, as discussed in the treatise. Second, clarifying the fruits of the difficult-to-practice six perfections and the means of conversion, divided into two parts: 1. Establishing the cause, divided into three parts, as discussed in the treatise; 2. Revealing the result. Third, clarifying the fruits of the six perfections and the means of conversion in all aspects, divided into two parts: 1. Establishing the cause, divided into three parts, as discussed in the treatise; 2. Revealing the result. Fourth, clarifying the fruits of the six perfections and the means of conversion of virtuous individuals, divided into two parts: 1. Establishing the cause, divided into three parts, as discussed in the treatise; 2. Revealing the result. Fifth, clarifying the fruits of the six perfections and the means of conversion of all kinds, divided into two parts: 1. Establishing the cause, divided into three parts, as discussed in the treatise; 2. Revealing the result, divided into two parts, as discussed in the treatise. Sixth, clarifying the fruits of the six perfections and the means of conversion that are sought after, divided into two parts: 1. Establishing the cause, divided into three parts, as discussed in the treatise; 2. Revealing the result, divided into two parts, as discussed in the treatise. Seventh, clarifying the fruits of the six perfections and the means of conversion that bring happiness in this life and the next, divided into two parts: 1. Establishing the cause, divided into three parts, as discussed in the treatise; 2. Revealing the result, divided into four parts, as discussed in the treatise. Eighth, clarifying the fruits of the pure six perfections and the means of conversion, divided into two parts: 1. Establishing the cause, divided into three parts, as discussed in the treatise; 2. Revealing the result, divided into two parts: 1. Clarifying the pure fruits of all four kinds; 2. Establishing the cause; 2. Revealing the result. 2. Clarifying the five fruits, including the three non-protections. In the second of the two major sections, clarifying the conclusion, divided into two parts: 1. Concluding the unsurpassed fruit of the Tathagata (如來); 2. Concluding the fruit of following the Bodhisattva's path.
In the sixteenth of the eighteen sections of the initial Yoga practice, clarifying the chapter on offering and approaching the immeasurable, divided into three parts: 1. General questions, divided into three parts, as discussed in the treatise; 2. Brief answers in verse, divided into three parts, as discussed in the treatise; 3. Extensive explanation in prose, divided into three parts: 1. Broadly clarifying the meaning of offering; 2. Broadly clarifying approach.
三廣明修無量義 初廣明供養義分七。一總問。二略答。三列名分十如論。四別釋分十。
一明設利羅供養分三。一立能供人。二立所供處。三結。
第二明制多供養分三。一立能供人。二立所供處分五如論。三結。
第三明現前供養分二 一略釋分四。一立能供人。二立所供處。三明供養法。四結。
第二明廣大意樂分三。一總標二性分二。一標如來性。二標制多性。二別釋供養分二。一明供養一切如來義分二。一供現。二供不現。二明供養一切制多義分二。一供現。二供不現。三總結。
第四明不現前供養分二 一明供養體分四。一立能供人。二明所供處分二如論。三明供養分二如論。四結 第二分別福果差別相分二。一明造立形像及窣堵波等福分二。一立因。二顯果分三。一明得大梵福果。二明得不墮惡趣果。三明得圓滿資糧果。第二明三種供養福差別相分三。一明現前供養福差別相分二。一立因。二顯果。二明不現前供養福差別相分二。一立因。二顯果。三明現前不現前俱供養福差別相分二。一立因。二顯果。
第五明自作供養分四。一立能供人。二立所供處分二如論。三明自作義。四結。
第六明教他供養分三 一明自他作供養分四。一立能供人。二立所供處
【現代漢語翻譯】 現代漢語譯本 三廣明修無量義，首先廣泛闡明供養的意義，分為七個部分：一、總的提問；二、簡略的回答；三、列出名稱，分為十個方面，如同論中所述；四、分別解釋，分為十個方面。
第一，闡明對設利羅（Śarīra，佛陀或聖人的遺骨）的供養，分為三個部分：一、確立能供養的人；二、確立所供養的處所；三、總結。
第二，闡明對制多（Caitya，佛塔或聖地）的供養，分為三個部分：一、確立能供養的人；二、確立所供養的處所，分為五個方面，如同論中所述；三、總結。
第三，闡明現前供養，分為兩個部分：一、簡略解釋，分為四個方面：一、確立能供養的人；二、確立所供養的處所；三、闡明供養的方法；四、總結。
第二，闡明廣大的意樂，分為三個部分：一、總的標明兩種性質，分為兩個方面：一、標明如來（Tathāgata，佛陀）的性質；二、標明制多的性質；二、分別解釋供養，分為兩個方面：一、闡明供養一切如來的意義，分為兩個方面：一、供養現前的如來；二、供養不現前的如來；二、闡明供養一切制多的意義，分為兩個方面：一、供養現前的制多；二、供養不現前的制多；三、總結。
第四，闡明不現前供養，分為兩個部分：一、闡明供養的本體，分為四個方面：一、確立能供養的人；二、闡明所供養的處所，分為兩個方面，如同論中所述；三、闡明供養，分為兩個方面，如同論中所述；四、總結；二、分別說明福德果報的差別相，分為兩個部分：一、闡明建造形像和窣堵波（Stūpa，佛塔）等所獲得的福德，分為兩個方面：一、確立原因；二、顯示結果，分為三個方面：一、闡明獲得大梵天的福德果報；二、闡明獲得不墮入惡趣的果報；三、闡明獲得圓滿資糧的果報；第二、闡明三種供養的福德差別相，分為三個方面：一、闡明現前供養的福德差別相，分為兩個方面：一、確立原因；二、顯示結果；二、闡明不現前供養的福德差別相，分為兩個方面：一、確立原因；二、顯示結果；三、闡明現前和不現前共同供養的福德差別相，分為兩個方面：一、確立原因；二、顯示結果。
第五，闡明親自供養，分為四個部分：一、確立能供養的人；二、確立所供養的處所，分為兩個方面，如同論中所述；三、闡明親自做的意義；四、總結。
第六，闡明教他人供養，分為三個部分：一、闡明自己和他人一起做供養，分為四個方面：一、確立能供養的人；二、確立所供養的處所
【English Translation】 English version The Threefold Extensive Elucidation of Immeasurable Meaning: First, the extensive elucidation of the meaning of offerings is divided into seven parts: 1. General question; 2. Brief answer; 3. Listing of names, divided into ten aspects, as discussed in the treatise; 4. Separate explanations, divided into ten aspects.
First, elucidating the offering to Śarīra (relics of the Buddha or saints), divided into three parts: 1. Establishing the person who makes the offering; 2. Establishing the place where the offering is made; 3. Conclusion.
Second, elucidating the offering to Caitya (stupa or sacred site), divided into three parts: 1. Establishing the person who makes the offering; 2. Establishing the place where the offering is made, divided into five aspects, as discussed in the treatise; 3. Conclusion.
Third, elucidating the present offering, divided into two parts: 1. Brief explanation, divided into four aspects: 1. Establishing the person who makes the offering; 2. Establishing the place where the offering is made; 3. Explaining the method of offering; 4. Conclusion.
Second, elucidating the vast intention, divided into three parts: 1. General indication of two natures, divided into two aspects: 1. Indicating the nature of the Tathāgata (Buddha); 2. Indicating the nature of the Caitya; 2. Separate explanation of offerings, divided into two aspects: 1. Elucidating the meaning of offering to all Tathāgatas, divided into two aspects: 1. Offering to present Tathāgatas; 2. Offering to non-present Tathāgatas; 2. Elucidating the meaning of offering to all Caityas, divided into two aspects: 1. Offering to present Caityas; 2. Offering to non-present Caityas; 3. Conclusion.
Fourth, elucidating the non-present offering, divided into two parts: 1. Elucidating the substance of the offering, divided into four aspects: 1. Establishing the person who makes the offering; 2. Elucidating the place where the offering is made, divided into two aspects, as discussed in the treatise; 3. Elucidating the offering, divided into two aspects, as discussed in the treatise; 4. Conclusion; 2. Separately explaining the differences in the results of merit, divided into two parts: 1. Elucidating the merit obtained from building images and Stūpas (Buddhist monuments), divided into two aspects: 1. Establishing the cause; 2. Showing the result, divided into three aspects: 1. Elucidating the attainment of the merit of the Great Brahma; 2. Elucidating the attainment of the result of not falling into evil realms; 3. Elucidating the attainment of the result of complete resources; Second, elucidating the differences in the merit of the three types of offerings, divided into three aspects: 1. Elucidating the differences in the merit of present offerings, divided into two aspects: 1. Establishing the cause; 2. Showing the result; 2. Elucidating the differences in the merit of non-present offerings, divided into two aspects: 1. Establishing the cause; 2. Showing the result; 3. Elucidating the differences in the merit of both present and non-present offerings, divided into two aspects: 1. Establishing the cause; 2. Showing the result.
Fifth, elucidating self-made offerings, divided into four parts: 1. Establishing the person who makes the offering; 2. Establishing the place where the offering is made, divided into two aspects, as discussed in the treatise; 3. Elucidating the meaning of self-made; 4. Conclusion.
Sixth, elucidating teaching others to make offerings, divided into three parts: 1. Elucidating self and others making offerings together, divided into four aspects: 1. Establishing the person who makes the offering; 2. Establishing the place where the offering is made.
分二如論。三明他作人分三十如論。四結 二明唯他供養分三。一立因。二顯果分四。一明他相。二明廣愿。三他作供養。四明身不作義。三結 三明三種供養福差別相分三。一明唯自作福分二。一立因。二顯果。二明教他作福分二。一立因。二顯果。三明二俱作福分二。一立因。二顯果。
第七明財敬供養分四。一立能供人。二所供處分二如論。三明財敬體相分二異門 初門依衣服等明財敬供養分二。一立財供養分五如論。二立敬供養分十五如論 第二異門依奉施無盡財等明財敬供養分二。一立財供養分十四如論。二立敬供養分七如論 四總結。
第八明廣大供養分四。一立能供人。二立所供處分二如論。三明廣大義分二。一明供具廣大分二。一標。二釋分七如論。二明迴向廣大。四總結。
第九明無染供養分三 一依六無染明無染供養分四。一立能供人。二立所供處分二如論。三明六無染分六如論。四總結 第二依自力所集等三法明無染供養分二。一總標分三。一立能供人。二立所供處。三明無供具分三如論。二別釋于眾具得自在供養分三。一明自在眾具供養法則分四。一依化多身明自在供養法。二依化多手明自在供養法。三依化多語業明自在供養法。四依化多雜供具明自在供養法。二明總結
【現代漢語翻譯】 現代漢語譯本： 第二，如實論述供養的分類。 第三，闡明由他人作為供養者的情況，分為三十種情況進行論述。 第四，總結。 第二部分，闡明僅由他人供養的情況，分為三部分。第一，確立原因。第二，闡明結果，分為四部分。第一，闡明他人的相狀。第二，闡明廣大的願力。第三，由他人進行供養。第四，闡明自身不作為的意義。第三，總結。 第三部分，闡明三種供養的福報差別相，分為三部分。第一，闡明僅由自己作福的情況，分為兩部分。第一，確立原因。第二，闡明結果。第二，闡明教導他人作福的情況，分為兩部分。第一，確立原因。第二，闡明結果。第三，闡明自己和他人共同作福的情況，分為兩部分。第一，確立原因。第二，闡明結果。
第七，闡明財物和恭敬的供養，分為四部分。第一，確立能供養的人。第二，確立所供養的處所，分為兩種情況進行論述。第三，闡明財物和恭敬的本體和相狀，分為兩種不同的角度。第一種角度，依據衣服等闡明財物和恭敬的供養，分為兩部分。第一，確立財物供養，分為五種情況進行論述。第二，確立恭敬供養，分為十五種情況進行論述。第二種不同的角度，依據奉獻和佈施無盡的財物等闡明財物和恭敬的供養，分為兩部分。第一，確立財物供養，分為十四種情況進行論述。第二，確立恭敬供養，分為七種情況進行論述。第四，總結。
第八，闡明廣大的供養，分為四部分。第一，確立能供養的人。第二，確立所供養的處所，分為兩種情況進行論述。第三，闡明廣大的意義，分為兩部分。第一，闡明供養的物品廣大，分為兩部分。第一，標示。第二，解釋，分為七種情況進行論述。第二，闡明迴向廣大。第四，總結。
第九，闡明無染的供養，分為三部分。第一，依據六種無染闡明無染的供養，分為四部分。第一，確立能供養的人。第二，確立所供養的處所，分為兩種情況進行論述。第三，闡明六種無染，分為六種情況進行論述。第四，總結。第二，依據自力所積聚等三種方法闡明無染的供養，分為兩部分。第一，總的標示，分為三部分。第一，確立能供養的人。第二，確立所供養的處所。第三，闡明沒有供養的物品，分為三種情況進行論述。第二，分別解釋在眾多的物品中獲得自在的供養，分為三部分。第一，闡明自在的眾多物品的供養法則，分為四部分。第一，依據化現眾多的身體闡明自在的供養方法。第二，依據化現眾多的手闡明自在的供養方法。第三，依據化現眾多的語言行為闡明自在的供養方法。第四，依據化現眾多的各種供養物品闡明自在的供養方法。第二，闡明總結。
【English Translation】 English version: Second, like the treatise, discuss the classification of offerings. Third, clarify the situation of others as offerers, discussing it in thirty aspects. Fourth, conclude. Part Two, clarify the situation of being offered only by others, divided into three parts. First, establish the cause. Second, clarify the result, divided into four parts. First, clarify the characteristics of others. Second, clarify the vast vows. Third, offerings made by others. Fourth, clarify the meaning of not acting oneself. Third, conclude. Part Three, clarify the differences in blessings of the three types of offerings, divided into three parts. First, clarify the situation of making blessings only by oneself, divided into two parts. First, establish the cause. Second, clarify the result. Second, clarify the situation of teaching others to make blessings, divided into two parts. First, establish the cause. Second, clarify the result. Third, clarify the situation of making blessings together by oneself and others, divided into two parts. First, establish the cause. Second, clarify the result.
Seventh, clarify the offerings of wealth and respect, divided into four parts. First, establish the person who can make offerings. Second, establish the place to be offered, discussing it in two aspects. Third, clarify the substance and characteristics of wealth and respect, divided into two different perspectives. The first perspective, based on clothing, etc., clarifies the offerings of wealth and respect, divided into two parts. First, establish wealth offerings, discussing it in five aspects. Second, establish respect offerings, discussing it in fifteen aspects. The second different perspective, based on offering and giving endless wealth, etc., clarifies the offerings of wealth and respect, divided into two parts. First, establish wealth offerings, discussing it in fourteen aspects. Second, establish respect offerings, discussing it in seven aspects. Fourth, conclude.
Eighth, clarify the vast offerings, divided into four parts. First, establish the person who can make offerings. Second, establish the place to be offered, discussing it in two aspects. Third, clarify the meaning of vastness, divided into two parts. First, clarify the vastness of the offering items, divided into two parts. First, indicate. Second, explain, discussing it in seven aspects. Second, clarify the vastness of dedication. Fourth, conclude.
Ninth, clarify the undefiled offerings, divided into three parts. First, based on the six undefiled, clarify the undefiled offerings, divided into four parts. First, establish the person who can make offerings. Second, establish the place to be offered, discussing it in two aspects. Third, clarify the six undefiled, discussing it in six aspects. Fourth, conclude. Second, based on the three methods such as accumulating by one's own strength, clarify the undefiled offerings, divided into two parts. First, general indication, divided into three parts. First, establish the person who can make offerings. Second, establish the place to be offered. Third, clarify the absence of offering items, discussing it in three aspects. Second, separately explain the offerings of obtaining freedom in numerous items, divided into three parts. First, clarify the rules of offering numerous items freely, divided into four parts. First, based on transforming numerous bodies, clarify the method of offering freely. Second, based on transforming numerous hands, clarify the method of offering freely. Third, based on transforming numerous verbal actions, clarify the method of offering freely. Fourth, based on transforming numerous various offering items, clarify the method of offering freely. Second, clarify the conclusion.
。第三明更不須希求如來出世義分三。一明正義。二徴。三答所以 第三依凈信隨喜明無染供養分五。一明能供人無供具相分三如論。二明所緣之境分六如論。三明能緣之心。四明勝利功德。五明勸結。
第十明正行供養分六。一立能供人。二立時分。三明廣大心。四明正行體分八。一依四無量明正行供養相分四如論。二依四共相明正行供養相分四如論。三依四隨念明正行供養相分四如論。四依三品忍明正行供養相分二。一立因。二顯果。五依凈戒律儀明正行供養相。六依止觀菩提分法明正行供養相分三如論。七依六度明正行供養相。八依四攝事明正行供養相。五明總結。六分別勝利差別分二。一立因。二顯果。
初廣明供養義分七中第五明總結 初廣明供養義分七中第六例明供養餘二寶義 初廣明供養義分七中第七明增上意樂相分三。一總標。二列名分六如論。三明勝利功德第三長行廣解分三中第 廣明親近善友義分二。一總問分七如論。二廣答分七。
一答初問善友相分二。一總標。二別釋分八 一依安住凈戒律儀德明善友相分二。一標。二釋 二依多聞德明善友相分二。一標。二釋 三依具證德明善友相分二。一標。二釋 四依慈悲德明善友相分二。一標。二釋 五依無畏德明善友相分二。
【現代漢語翻譯】 現代漢語譯本：第三，闡明無需希求如來出世的意義，分為三部分：一、闡明正義；二、提問；三、回答原因。 第三，依據凈信隨喜闡明無染供養，分為五部分：一、闡明能供養的人沒有供具的表相（分為三部分，如論所述）；二、闡明所緣的境界（分為六部分，如論所述）；三、闡明能緣的心；四、闡明勝利功德；五、闡明勸勉總結。 第十，闡明正行供養，分為六部分：一、確立能供養的人；二、確立時分；三、闡明廣大心；四、闡明正行的本體（分為八部分：一、依據四無量心闡明正行供養的表相（分為四部分，如論所述）；二、依據四共相闡明正行供養的表相（分為四部分，如論所述）；三、依據四隨念闡明正行供養的表相（分為四部分，如論所述）；四、依據三品忍闡明正行供養的表相（分為兩部分：一、確立因；二、顯示果）；五、依據凈戒律儀闡明正行供養的表相；六、依據止觀菩提分法闡明正行供養的表相（分為三部分，如論所述）；七、依據六度闡明正行供養的表相；八、依據四攝事闡明正行供養的表相）；五、闡明總結；六、分別勝利的差別（分為兩部分：一、確立因；二、顯示果）。 最初廣泛闡明供養的意義，分為七部分，其中第五部分闡明總結。 最初廣泛闡明供養的意義，分為七部分，其中第六部分舉例闡明供養其餘二寶（佛、法、僧）的意義。 最初廣泛闡明供養的意義，分為七部分，其中第七部分闡明增上意樂的表相，分為三部分：一、總標；二、列名（分為六部分，如論所述）；三、闡明勝利功德。 第三，長行廣泛解釋（分為三部分，其中第一部分）。 廣泛闡明親近善友的意義，分為兩部分：一、總問（分為七部分，如論所述）；二、廣泛回答（分為七部分）。 一、回答最初的問題，關於善友的表相，分為兩部分：一、總標；二、分別解釋（分為八部分）。 一、依據安住凈戒律儀的功德闡明善友的表相，分為兩部分：一、標；二、釋。 二、依據多聞的功德闡明善友的表相，分為兩部分：一、標；二、釋。 三、依據具證的功德闡明善友的表相，分為兩部分：一、標；二、釋。 四、依據慈悲的功德闡明善友的表相，分為兩部分：一、標；二、釋。 五、依據無畏的功德闡明善友的表相，分為兩部分。
【English Translation】 English version: Third, clarifying the meaning of not needing to seek the appearance of the Tathagata (Rulai, 如來), divided into three parts: 1. Clarifying the correct meaning; 2. Questioning; 3. Answering the reason. Third, based on pure faith and joy, clarifying undefiled offerings, divided into five parts: 1. Clarifying that the person making offerings does not have the appearance of having implements (divided into three parts, as stated in the treatise); 2. Clarifying the object of focus (divided into six parts, as stated in the treatise); 3. Clarifying the mind that can focus; 4. Clarifying the merits of victory; 5. Clarifying exhortation and conclusion. Tenth, clarifying correct practice of offering, divided into six parts: 1. Establishing the person who can make offerings; 2. Establishing the time division; 3. Clarifying the vast mind; 4. Clarifying the essence of correct practice (divided into eight parts: 1. Based on the Four Immeasurables, clarifying the appearance of correct practice of offering (divided into four parts, as stated in the treatise); 2. Based on the Four Common Characteristics, clarifying the appearance of correct practice of offering (divided into four parts, as stated in the treatise); 3. Based on the Four Recollections, clarifying the appearance of correct practice of offering (divided into four parts, as stated in the treatise); 4. Based on the Three Grades of Patience, clarifying the appearance of correct practice of offering (divided into two parts: 1. Establishing the cause; 2. Revealing the result); 5. Based on pure precepts and discipline, clarifying the appearance of correct practice of offering; 6. Based on cessation-contemplation and Bodhi-part practices, clarifying the appearance of correct practice of offering (divided into three parts, as stated in the treatise); 7. Based on the Six Perfections, clarifying the appearance of correct practice of offering; 8. Based on the Four Means of Attraction, clarifying the appearance of correct practice of offering); 5. Clarifying the conclusion; 6. Differentiating the differences in merits of victory (divided into two parts: 1. Establishing the cause; 2. Revealing the result). Initially, broadly clarifying the meaning of offering, divided into seven parts, with the fifth part clarifying the conclusion. Initially, broadly clarifying the meaning of offering, divided into seven parts, with the sixth part exemplifying and clarifying the meaning of offering the remaining Two Jewels (Buddha, Dharma, Sangha). Initially, broadly clarifying the meaning of offering, divided into seven parts, with the seventh part clarifying the appearance of increased aspiration, divided into three parts: 1. General statement; 2. Listing names (divided into six parts, as stated in the treatise); 3. Clarifying the merits of victory. Third, extensively explaining in prose (divided into three parts, with the first part). Broadly clarifying the meaning of associating with virtuous friends, divided into two parts: 1. General question (divided into seven parts, as stated in the treatise); 2. Broad answer (divided into seven parts). 1. Answering the initial question about the appearance of virtuous friends, divided into two parts: 1. General statement; 2. Separate explanation (divided into eight parts). 1. Based on the virtue of abiding in pure precepts and discipline, clarifying the appearance of virtuous friends, divided into two parts: 1. Statement; 2. Explanation. 2. Based on the virtue of extensive learning, clarifying the appearance of virtuous friends, divided into two parts: 1. Statement; 2. Explanation. 3. Based on the virtue of possessing realization, clarifying the appearance of virtuous friends, divided into two parts: 1. Statement; 2. Explanation. 4. Based on the virtue of loving-kindness and compassion, clarifying the appearance of virtuous friends, divided into two parts: 1. Statement; 2. Explanation. 5. Based on the virtue of fearlessness, clarifying the appearance of virtuous friends, divided into two parts.
一標。二釋 六依堪忍德明善友相分二。一標。二釋分五如論 七依無倦德明善友明分二。一標。二釋 八依善詞德明善友相分二。一標。二釋。
分七中二答第二問云何善友所作不虛德相分二。一總標。二別釋分五。一依於他無慾求作利益德明善友所作不虛。二依于彼利益無顛倒覺德明善友所作不虛。三依于彼善護方便有能有力德明善友所作不虛。四依心無厭倦德明善友所作不虛。五依平等大悲德明善友所作不虛。
分七中三答第三問云何善友作信依處德分二。一總標。二別釋分五 一依勝妙威儀德明善友作信依處分二。一標。二釋 二依業敦肅德明善友作信依處分二。一標。二釋 三依無矯誑德明善友作信依處分二。一標。二釋 四依無嫉心德明善友作信依處分二。一標。二釋分三如論 五依儉約德明善友作信依處分二。一標。二釋。
分七中四答第四問云何于所化生善友作事分三。一總標。二別釋分五。一依諫舉明善友作事。二依念憶明善友作事。三依能教授明善友作事。四依能教誡明善友作事。五依能說法明善友作事。三指前二廣文。
分七中五答第五問云何親近善友相分二。一總標。二別釋分四。一依看病供侍等明親近善友義分四如論。二依敬問等明親近善友義分五如論。三依施
【現代漢語翻譯】 現代漢語譯本 一、標示。二、解釋。六、依靠堪忍的品德來說明善友的相貌，分為兩部分：一、標示。二、解釋，如同論中所說。七、依靠不知疲倦的品德來說明善友的相貌，分為兩部分：一、標示。二、解釋。八、依靠善妙言辭的品德來說明善友的相貌，分為兩部分：一、標示。二、解釋。
在分為七個部分的內容中，第二部分回答第二個問題：『什麼樣的善友所作所為不會虛假？』從品德方面來說明，分為兩部分：一、總的標示。二、分別解釋，分為五點：一、依靠他對他人沒有慾望，只為他人作利益的品德，來說明善友所作所為不會虛假。二、依靠他對他人利益沒有顛倒的覺悟的品德，來說明善友所作所為不會虛假。三、依靠他善於守護方便，有能力有力量的品德，來說明善友所作所為不會虛假。四、依靠內心沒有厭倦的品德，來說明善友所作所為不會虛假。五、依靠平等大悲的品德，來說明善友所作所為不會虛假。
在分為七個部分的內容中，第三部分回答第三個問題：『什麼樣的善友可以作為信賴的依靠？』分為兩部分：一、總的標示。二、分別解釋，分為五點：一、依靠殊勝美妙的威儀的品德，來說明善友可以作為信賴的依靠，分為兩部分：一、標示。二、解釋。二、依靠行為的敦厚嚴肅的品德，來說明善友可以作為信賴的依靠，分為兩部分：一、標示。二、解釋。三、依靠沒有虛偽欺騙的品德，來說明善友可以作為信賴的依靠，分為兩部分：一、標示。二、解釋。四、依靠沒有嫉妒之心的品德，來說明善友可以作為信賴的依靠，分為兩部分：一、標示。二、解釋，如同論中所說分為三點。五、依靠節儉約束的品德，來說明善友可以作為信賴的依靠，分為兩部分：一、標示。二、解釋。
在分為七個部分的內容中，第四部分回答第四個問題：『對於所要教化的人，善友應該做什麼？』分為三部分：一、總的標示。二、分別解釋，分為五點：一、依靠勸諫和舉薦來說明善友應該做的事。二、依靠憶念來說明善友應該做的事。三、依靠能夠教授來說明善友應該做的事。四、依靠能夠教誡來說明善友應該做的事。五、依靠能夠說法來說明善友應該做的事。三、指引前面兩段廣大的經文。
在分為七個部分的內容中，第五部分回答第五個問題：『應該如何親近善友？』分為兩部分：一、總的標示。二、分別解釋，分為四點：一、依靠看病和供養侍奉等來說明親近善友的意義，如同論中所說分為四點。二、依靠尊敬提問等來說明親近善友的意義，如同論中所說分為五點。三、依靠佈施
【English Translation】 English version One, indication. Two, explanation. Six, relying on the virtue of forbearance to explain the characteristics of a 'Kalyanamitra' (善友, virtuous friend), divided into two parts: One, indication. Two, explanation, as stated in the treatise. Seven, relying on the virtue of tireless effort to explain the characteristics of a 'Kalyanamitra', divided into two parts: One, indication. Two, explanation. Eight, relying on the virtue of good speech to explain the characteristics of a 'Kalyanamitra', divided into two parts: One, indication. Two, explanation.
Among the seven parts, the second part answers the second question: 'What kind of actions of a 'Kalyanamitra' are not in vain?' Explaining from the aspect of virtue, divided into two parts: One, general indication. Two, separate explanations, divided into five points: One, relying on his lack of desire for others and only acting for their benefit, to explain that the actions of a 'Kalyanamitra' are not in vain. Two, relying on his non-inverted understanding of the benefit of others, to explain that the actions of a 'Kalyanamitra' are not in vain. Three, relying on his skillful protection of expedient means, having the ability and strength, to explain that the actions of a 'Kalyanamitra' are not in vain. Four, relying on the virtue of not being weary in mind, to explain that the actions of a 'Kalyanamitra' are not in vain. Five, relying on the virtue of equal great compassion, to explain that the actions of a 'Kalyanamitra' are not in vain.
Among the seven parts, the third part answers the third question: 'What kind of 'Kalyanamitra' can be relied upon as a source of faith?' Divided into two parts: One, general indication. Two, separate explanations, divided into five points: One, relying on the virtue of excellent and wonderful demeanor, to explain that a 'Kalyanamitra' can be relied upon as a source of faith, divided into two parts: One, indication. Two, explanation. Two, relying on the virtue of dignified and solemn conduct, to explain that a 'Kalyanamitra' can be relied upon as a source of faith, divided into two parts: One, indication. Two, explanation. Three, relying on the virtue of no hypocrisy or deceit, to explain that a 'Kalyanamitra' can be relied upon as a source of faith, divided into two parts: One, indication. Two, explanation. Four, relying on the virtue of no jealousy, to explain that a 'Kalyanamitra' can be relied upon as a source of faith, divided into two parts: One, indication. Two, explanation, divided into three points as stated in the treatise. Five, relying on the virtue of frugality and restraint, to explain that a 'Kalyanamitra' can be relied upon as a source of faith, divided into two parts: One, indication. Two, explanation.
Among the seven parts, the fourth part answers the fourth question: 'What should a 'Kalyanamitra' do for those who are to be taught?' Divided into three parts: One, general indication. Two, separate explanations, divided into five points: One, relying on admonishment and recommendation to explain what a 'Kalyanamitra' should do. Two, relying on remembrance to explain what a 'Kalyanamitra' should do. Three, relying on the ability to teach to explain what a 'Kalyanamitra' should do. Four, relying on the ability to instruct to explain what a 'Kalyanamitra' should do. Five, relying on the ability to expound the Dharma (法, the teachings) to explain what a 'Kalyanamitra' should do. Three, pointing to the preceding two sections of extensive text.
Among the seven parts, the fifth part answers the fifth question: 'How should one associate with a 'Kalyanamitra'?' Divided into two parts: One, general indication. Two, separate explanations, divided into four points: One, relying on caring for the sick and providing service, etc., to explain the meaning of associating with a 'Kalyanamitra', divided into four points as stated in the treatise. Two, relying on respectful questioning, etc., to explain the meaning of associating with a 'Kalyanamitra', divided into five points as stated in the treatise. Three, relying on giving
如法衣服等明親近善友義分六如論。四依止等明親近善友義分七如論。
分七中六答第六問云何從善友所聽聞正法相分二。一總標。二別釋分五 一依寶想明聽法義分二。一標。二釋 二依眼想明聽法義分二。一標。二釋 三依明想明聽法義分二。一標。二釋分二。一立因。二顯果 四依大果勝功德想明聽法義分二。一標。二釋分二。一立小果因。二立大果因 五依無罪大適悅想明聽法義分二。一標。二釋分二。一立小果因。二顯大果因。
分七中七答第七問云何于善友所聽法時于說法師不作異相意相分四。一總標。二別釋分五 一依壞戒明不作異意分二。一標。二釋 二依壞族明不作異意分二。一標。二釋 三依壞色明不作異意分二。一標。二釋 四依壞文明不作異意分三。一標。二釋。三結 五依壞美明不作異意分二。一標。二釋 第三明結勸 第四明過失。
第三長行廣解分三中第三明廣修無量義分十二。一廣分別四無量體相。二明共不共義。三明四無量二種意樂所攝義。四明哀愍義。五明廣分別一百一十苦義。六明依十九種苦發起大悲義。七明大悲義。八明依一百一十種苦於諸有情修悲勝利。九明下乘不能入義。十明修悲之人能行六度義。十一明修四無量者皆能攝受無量愛果義。十二明修
【現代漢語翻譯】 現代漢語譯本： 關於如法衣服等闡明親近善友意義的部分，分為六個方面來論述。關於四依止等闡明親近善友意義的部分，分為七個方面來論述。
在分為七個部分的內容中，第六部分回答第六個問題：如何從善友那裡聽聞正法？分為兩個部分。一、總的標示。二、分別解釋，分為五個方面：一、依靠珍寶的想像來闡明聽法的意義，分為兩個部分。一、標示。二、解釋。二、依靠眼睛的想像來闡明聽法的意義，分為兩個部分。一、標示。二、解釋。三、依靠光明的想像來闡明聽法的意義，分為兩個部分。一、標示。二、解釋，分為兩個部分。一、建立原因。二、顯示結果。四、依靠大果殊勝功德的想像來闡明聽法的意義，分為兩個部分。一、標示。二、解釋，分為兩個部分。一、建立小果的原因。二、建立大果的原因。五、依靠無罪大適悅的想像來闡明聽法的意義，分為兩個部分。一、標示。二、解釋，分為兩個部分。一、建立小果的原因。二、顯示大果的原因。
在分為七個部分的內容中，第七部分回答第七個問題：在善友那裡聽法時，對於說法師不應產生不好的想法？分為四個部分。一、總的標示。二、分別解釋，分為五個方面：一、即使說法師有毀壞戒律的行為，也不應產生不好的想法，分為兩個部分。一、標示。二、解釋。二、即使說法師出身卑賤，也不應產生不好的想法，分為兩個部分。一、標示。二、解釋。三、即使說法師相貌醜陋，也不應產生不好的想法，分為兩個部分。一、標示。二、解釋。四、即使說法師沒有文化，也不應產生不好的想法，分為三個部分。一、標示。二、解釋。三、總結。五、即使說法師缺乏美德，也不應產生不好的想法，分為兩個部分。一、標示。二、解釋。三、第三部分闡明總結勸誡。四、第四部分闡明過失。
第三部分以長行文的形式廣泛解釋，分為三個部分，其中第三部分闡明廣泛修習無量義，分為十二個方面：一、廣泛分別四無量心（catvāri apramāṇāni）的體相。二、闡明共同和不共同的意義。三、闡明四無量心被兩種意樂所攝持的意義。四、闡明哀愍的意義。五、廣泛分別一百一十種苦的意義。六、闡明依靠十九種苦發起大悲心的意義。七、闡明大悲心的意義。八、闡明依靠一百一十種苦，對於諸有情修習悲心的殊勝利益。九、闡明下乘（hīnayāna）不能進入的意義。十、闡明修習悲心的人能夠行持六度（ṣaṭ pāramitā）的意義。十一、闡明修習四無量心的人都能夠攝受無量愛果的意義。十二、闡明修習……
【English Translation】 English version: The section on the meaning of relying on good friends, as clarified by proper robes and the like, is discussed in six aspects. The section on the meaning of relying on good friends, as clarified by the four reliances (catvāri pratiśaraṇāni) and the like, is discussed in seven aspects.
Within the seven sections, the sixth section answers the sixth question: How does one hear the correct Dharma (saddharma) from a good friend? It is divided into two parts: 1. General indication. 2. Separate explanation, divided into five aspects: 1. Clarifying the meaning of listening to the Dharma by relying on the thought of treasure, divided into two parts: 1. Indication. 2. Explanation. 2. Clarifying the meaning of listening to the Dharma by relying on the thought of eyes, divided into two parts: 1. Indication. 2. Explanation. 3. Clarifying the meaning of listening to the Dharma by relying on the thought of light, divided into two parts: 1. Indication. 2. Explanation, divided into two parts: 1. Establishing the cause. 2. Showing the result. 4. Clarifying the meaning of listening to the Dharma by relying on the thought of great fruit and excellent qualities, divided into two parts: 1. Indication. 2. Explanation, divided into two parts: 1. Establishing the cause of small fruit. 2. Establishing the cause of great fruit. 5. Clarifying the meaning of listening to the Dharma by relying on the thought of faultless great pleasure, divided into two parts: 1. Indication. 2. Explanation, divided into two parts: 1. Establishing the cause of small fruit. 2. Showing the cause of great fruit.
Within the seven sections, the seventh section answers the seventh question: When listening to the Dharma from a good friend, how should one not have different thoughts about the Dharma teacher? It is divided into four parts: 1. General indication. 2. Separate explanation, divided into five aspects: 1. One should not have different thoughts based on broken precepts, divided into two parts: 1. Indication. 2. Explanation. 2. One should not have different thoughts based on low birth, divided into two parts: 1. Indication. 2. Explanation. 3. One should not have different thoughts based on ugly appearance, divided into two parts: 1. Indication. 2. Explanation. 4. One should not have different thoughts based on lack of learning, divided into three parts: 1. Indication. 2. Explanation. 3. Conclusion. 5. One should not have different thoughts based on lack of virtue, divided into two parts: 1. Indication. 2. Explanation. 3. The third section clarifies the concluding exhortation. 4. The fourth section clarifies the faults.
The third section explains extensively in prose, divided into three parts, wherein the third part clarifies the extensive cultivation of immeasurable meanings, divided into twelve aspects: 1. Extensive differentiation of the nature and characteristics of the four immeasurables (catvāri apramāṇāni). 2. Clarifying the meaning of common and uncommon. 3. Clarifying the meaning of the four immeasurables being encompassed by two kinds of intention. 4. Clarifying the meaning of compassion. 5. Extensive differentiation of the meaning of one hundred and ten kinds of suffering. 6. Clarifying the meaning of generating great compassion based on nineteen kinds of suffering. 7. Clarifying the meaning of great compassion. 8. Clarifying the excellent benefits of cultivating compassion for sentient beings based on one hundred and ten kinds of suffering. 9. Clarifying the meaning that the lower vehicle (hīnayāna) cannot enter. 10. Clarifying the meaning that those who cultivate compassion can practice the six perfections (ṣaṭ pāramitā). 11. Clarifying the meaning that those who cultivate the four immeasurables can all receive the fruit of immeasurable love. 12. Clarifying the meaning of cultivating...
四無量勝利功德。
初廣分別四無量體相分四。一總問。二略答。三列名分三如論。四別釋分三 一明三種慈觀體相分三。一明緣有情慈觀分三。一立所緣分三如論。二立能緣分二。一立因。二顯果。三結。二明緣法慈觀相分三。一立所緣。二立能緣。三結。三明無緣慈觀相分三。一立所緣。二立能緣。三結 第二例明悲等三觀差別之相 第三明悲等三法體相分三。一明悲體分三。一立因。二顯果。三結。二明喜體分三。一立因。二顯果。三結。三明舍體分三。一立因。二顯果。三結。
分十二中第二明共不共義分三。一明與外道共義。二明與二乘共與外道不共義。三明不與二乘及外道共義。
分十二中第三明四無量二意樂所攝義分二 一明安樂意樂攝慈等三觀義分二。一標。二釋分三如論 二明利益意樂攝舍一觀義分二。一標。二釋。
分十二中第四哀愍義分三。一標。二釋。三結。
分十二中第五廣分別一百一十苦義分四。一總標。二徴問。三別釋。四總結 別釋分二。一依增十門分別五十五苦義。二依九苦分別五十五苦義 第一依增十門分別五十五苦義分十 一明一種苦分二。一標。二釋 第二明二種苦分三。一總標。二別釋分二。一明欲為根本苦分二。一標。二釋。二明癡異
【現代漢語翻譯】 現代漢語譯本： 四無量勝利功德。
初廣分別四無量體相分四。一總問。二略答。三列名分三如論。四別釋分三 一明三種慈觀體相分三。一明緣有情慈觀分三。一立所緣分三如論。二立能緣分二。一立因。二顯果。三結。二明緣法慈觀相分三。一立所緣。二立能緣。三結。三明無緣慈觀相分三。一立所緣。二立能緣。三結 第二例明悲等三觀差別之相 第三明悲等三法體相分三。一明悲體分三。一立因。二顯果。三結。二明喜體分三。一立因。二顯果。三結。三明舍體分三。一立因。二顯果。三結。
分十二中第二明共不共義分三。一明與外道共義。二明與二乘共與外道不共義。三明不與二乘及外道共義。
分十二中第三明四無量二意樂所攝義分二 一明安樂意樂攝慈等三觀義分二。一標。二釋分三如論 二明利益意樂攝舍一觀義分二。一標。二釋。
分十二中第四哀愍義分三。一標。二釋。三結。
分十二中第五廣分別一百一十苦義分四。一總標。二徴問。三別釋。四總結 別釋分二。一依增十門分別五十五苦義。二依九苦分別五十五苦義 第一依增十門分別五十五苦義分十 一明一種苦分二。一標。二釋 第二明二種苦分三。一總標。二別釋分二。一明欲為根本苦分二。一標。二釋。二明癡異
【English Translation】 English version: The Meritorious Virtues of the Four Immeasurables.
Initially, a broad explanation of the substance and characteristics of the Four Immeasurables is divided into four parts: 1. General inquiry; 2. Brief answer; 3. Listing the names in three parts, as in the treatise; 4. Separate explanations in three parts: 1. Clarifying the substance and characteristics of the three types of loving-kindness contemplation in three parts: 1. Clarifying loving-kindness contemplation focused on sentient beings in three parts: 1. Establishing the object of contemplation in three parts, as in the treatise; 2. Establishing the subject of contemplation in two parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 2. Clarifying the characteristics of loving-kindness contemplation focused on phenomena in three parts: 1. Establishing the object of contemplation; 2. Establishing the subject of contemplation; 3. Conclusion. 3. Clarifying the characteristics of non-referential loving-kindness contemplation in three parts: 1. Establishing the object of contemplation; 2. Establishing the subject of contemplation; 3. Conclusion. 2. Illustrating the differences among the three contemplations of compassion, etc. 3. Clarifying the substance and characteristics of the three dharmas of compassion, etc., in three parts: 1. Clarifying the substance of compassion in three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 2. Clarifying the substance of joy in three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. 3. Clarifying the substance of equanimity in three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion.
In the second of the twelve sections, clarifying the meaning of common and uncommon is divided into three parts: 1. Clarifying the meaning common with externalist paths; 2. Clarifying the meaning common with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) but uncommon with externalist paths; 3. Clarifying the meaning uncommon with both the Two Vehicles and externalist paths.
In the third of the twelve sections, clarifying the meaning of the Four Immeasurables as encompassed by the two intentions is divided into two parts: 1. Clarifying the meaning of loving-kindness, etc., as encompassed by the intention of happiness in two parts: 1. Statement; 2. Explanation in three parts, as in the treatise. 2. Clarifying the meaning of equanimity as encompassed by the intention of benefit in two parts: 1. Statement; 2. Explanation.
In the fourth of the twelve sections, the meaning of compassion is divided into three parts: 1. Statement; 2. Explanation; 3. Conclusion.
In the fifth of the twelve sections, a broad explanation of the meaning of the one hundred and ten sufferings is divided into four parts: 1. General statement; 2. Inquiry; 3. Separate explanations; 4. Summary. The separate explanations are divided into two parts: 1. Explaining the meaning of the fifty-five sufferings based on the ten increasing gates; 2. Explaining the meaning of the fifty-five sufferings based on the nine sufferings. The first part, explaining the meaning of the fifty-five sufferings based on the ten increasing gates, is divided into ten sections: 1. Clarifying one type of suffering in two parts: 1. Statement; 2. Explanation. 2. Clarifying two types of suffering in three parts: 1. General statement; 2. Separate explanations in two parts: 1. Clarifying suffering rooted in desire in two parts: 1. Statement; 2. Explanation. 2. The difference of delusion.
就生苦分二。一標。二釋。三顯過分二。一標。二釋分二如論 第三明三種苦分二。一總標。二別釋分三如論 第四明四種苦分二。一總標。二別釋分四。一明別離苦分二。一標。二釋。二明斷壞苦分二。一標。二釋。三明相續苦分二。一標。二釋。四明畢竟苦分二。一標。二釋 第五明五種苦分二。一總標。二別釋分五如論 第六明六種苦分三。一總標。二別釋分六如論。三結 第七明七種苦分二。一總標。二別釋分七如論 第八明八種苦分二。一總標分八如論。二別釋 第九明九種苦分二。一總標。二別釋分九如論 第十明十種苦分二。一總標。二別釋分十如論 第二依九種苦分別五十五苦義分三。一總標。二列名分九如論。三別釋九苦之相分九 一明一切苦分二。一總標。二別釋分二如論 第二明廣大苦分二。一總標。二別釋分四如論 第三明一切門苦分二。一總標。二別釋分四如論 第四明邪行苦分二。一總標。二別釋分五如論 第五明流轉苦分三。一總標。二列名分六如論。三別釋分三。一明自身不定義分二。一標。二釋。二明父母等四法不定義分二。一總標。二別釋。三明財位不定義分二。一標。二釋 第六明不隨欲苦分二。一總標。二別釋分七如論 第七明違害苦分二。一總標。二別釋分八如論 第八
【現代漢語翻譯】 現代漢語譯本 關於生苦，分為兩部分：一、標出；二、解釋；三、顯示過患，分為兩部分：一、標出；二、解釋，分為兩部分，如論中所述。 第三，闡明三種苦，分為兩部分：一、總標；二、分別解釋，分為三部分，如論中所述。 第四，闡明四種苦，分為兩部分：一、總標；二、分別解釋，分為四部分：一、闡明別離苦，分為兩部分：一、標出；二、解釋；二、闡明斷壞苦，分為兩部分：一、標出；二、解釋；三、闡明相續苦，分為兩部分：一、標出；二、解釋；四、闡明畢竟苦，分為兩部分：一、標出；二、解釋。 第五，闡明五種苦，分為兩部分：一、總標；二、分別解釋，分為五部分，如論中所述。 第六，闡明六種苦，分為三部分：一、總標；二、分別解釋，分為六部分，如論中所述；三、總結。 第七，闡明七種苦，分為兩部分：一、總標；二、分別解釋，分為七部分，如論中所述。 第八，闡明八種苦，分為兩部分：一、總標，分為八部分，如論中所述；二、分別解釋。 第九，闡明九種苦，分為兩部分：一、總標；二、分別解釋，分為九部分，如論中所述。 第十，闡明十種苦，分為兩部分：一、總標；二、分別解釋，分為十部分，如論中所述。 第二，依據九種苦分別五十五苦的意義，分為三部分：一、總標；二、列出名稱，分為九部分，如論中所述；三、分別解釋九苦的相狀，分為九部分： 一、闡明一切苦，分為兩部分：一、總標；二、分別解釋，分為兩部分，如論中所述。 第二，闡明廣大苦，分為兩部分：一、總標；二、分別解釋，分為四部分，如論中所述。 第三，闡明一切門苦，分為兩部分：一、總標；二、分別解釋，分為四部分，如論中所述。 第四，闡明邪行苦，分為兩部分：一、總標；二、分別解釋，分為五部分，如論中所述。 第五，闡明流轉苦，分為三部分：一、總標；二、列出名稱，分為六部分，如論中所述；三、分別解釋，分為三部分：一、闡明自身不定義，分為兩部分：一、標出；二、解釋；二、闡明父母等四法不定義，分為兩部分：一、總標；二、分別解釋；三、闡明財位不定義，分為兩部分：一、標出；二、解釋。 第六，闡明不隨欲苦，分為兩部分：一、總標；二、分別解釋，分為七部分，如論中所述。 第七，闡明違害苦，分為兩部分：一、總標；二、分別解釋，分為八部分，如論中所述。 第八
【English Translation】 English version On the suffering of birth, it is divided into two parts: 1. Identification; 2. Explanation; 3. Showing the faults, divided into two parts: 1. Identification; 2. Explanation, divided into two parts, as described in the treatise. Third, elucidating the three types of suffering, divided into two parts: 1. General identification; 2. Separate explanations, divided into three parts, as described in the treatise. Fourth, elucidating the four types of suffering, divided into two parts: 1. General identification; 2. Separate explanations, divided into four parts: 1. Elucidating the suffering of separation, divided into two parts: 1. Identification; 2. Explanation; 2. Elucidating the suffering of cessation and destruction, divided into two parts: 1. Identification; 2. Explanation; 3. Elucidating the suffering of continuity, divided into two parts: 1. Identification; 2. Explanation; 4. Elucidating the ultimate suffering, divided into two parts: 1. Identification; 2. Explanation. Fifth, elucidating the five types of suffering, divided into two parts: 1. General identification; 2. Separate explanations, divided into five parts, as described in the treatise. Sixth, elucidating the six types of suffering, divided into three parts: 1. General identification; 2. Separate explanations, divided into six parts, as described in the treatise; 3. Conclusion. Seventh, elucidating the seven types of suffering, divided into two parts: 1. General identification; 2. Separate explanations, divided into seven parts, as described in the treatise. Eighth, elucidating the eight types of suffering, divided into two parts: 1. General identification, divided into eight parts, as described in the treatise; 2. Separate explanations. Ninth, elucidating the nine types of suffering, divided into two parts: 1. General identification; 2. Separate explanations, divided into nine parts, as described in the treatise. Tenth, elucidating the ten types of suffering, divided into two parts: 1. General identification; 2. Separate explanations, divided into ten parts, as described in the treatise. Second, according to the nine types of suffering, distinguishing the meaning of the fifty-five sufferings, divided into three parts: 1. General identification; 2. Listing the names, divided into nine parts, as described in the treatise; 3. Separately explaining the characteristics of the nine sufferings, divided into nine parts: 1. Elucidating all suffering, divided into two parts: 1. General identification; 2. Separate explanations, divided into two parts, as described in the treatise. Second, elucidating vast suffering, divided into two parts: 1. General identification; 2. Separate explanations, divided into four parts, as described in the treatise. Third, elucidating all-door suffering, divided into two parts: 1. General identification; 2. Separate explanations, divided into four parts, as described in the treatise. Fourth, elucidating wrong-practice suffering, divided into two parts: 1. General identification; 2. Separate explanations, divided into five parts, as described in the treatise. Fifth, elucidating the suffering of transmigration, divided into three parts: 1. General identification; 2. Listing the names, divided into six parts, as described in the treatise; 3. Separate explanations, divided into three parts: 1. Elucidating the indefiniteness of oneself, divided into two parts: 1. Identification; 2. Explanation; 2. Elucidating the indefiniteness of the four dharmas such as parents, divided into two parts: 1. General identification; 2. Separate explanations; 3. Elucidating the indefiniteness of wealth and position, divided into two parts: 1. Identification; 2. Explanation. Sixth, elucidating the suffering of not following desire, divided into two parts: 1. General identification; 2. Separate explanations, divided into seven parts, as described in the treatise. Seventh, elucidating the suffering of opposition and harm, divided into two parts: 1. General identification; 2. Separate explanations, divided into eight parts, as described in the treatise. Eighth
明隨逐苦分三。一總標。二別釋分九如論。三結 第九明一切種苦分三。一總標。二別釋分二。一依五樂所治立五種苦分三。一總標。二別釋分五如論。三結。二依逼迫等立五種苦分三。一總標。二別釋分五如論。三結。三明總結 大門分四中第四明總結及勝利功德分二。一立因。二顯果。
分十二中第六明依十九種苦義發起大悲義分三。一總標。二徴問。三列釋分十九如論 分十二中第七明大悲義分二。一總標。二別釋分四 一依微細難了苦明大悲義分二。一立因。二顯果 二依長時積智明大悲義分二。一標。二釋 三依于所緣境猛利作意明大悲義分二。一標。二釋分二。一立因。二顯果 四依極清凈明大悲義分二。一標。二釋。
分十二中第八明依一百一十種苦於諸有情修悲勝利分二。一立因。二顯果分三。一依得勝解行地菩薩遍修一切悲心明勝利。二依得凈意樂地菩薩凈悲意樂明勝利。三依得二地已上菩薩極親厚等六心明勝利。
分十二中第九明下乘不能入義分二。一立下乘德。二明不能入義。
分十二中第十明修悲之人能行六度義分二。一明正義分二。一立因。二顯果分六如論 二引證分二。一立問詞。二立答詞。
分十二中第十一明修四無量者皆能攝受無量圓德愛果等義分
【現代漢語翻譯】 現代漢語譯本 隨之而來的痛苦分為三部分。一、總的標示。二、分別解釋，分為九個部分，如論中所述。三、總結。第九部分闡明一切種類的痛苦，分為三部分。一、總的標示。二、分別解釋，分為兩部分。一、依據五種快樂所對治的，建立五種痛苦，分為三部分。一、總的標示。二、分別解釋，分為五個部分，如論中所述。三、總結。二、依據逼迫等建立五種痛苦，分為三部分。一、總的標示。二、分別解釋，分為五個部分，如論中所述。三、總結。三、總結說明。 在大的章節劃分的第四部分中，闡明總結以及勝利功德，分為兩部分。一、建立原因。二、顯示結果。 在十二個部分劃分的第六部分中，闡明依據十九種痛苦的意義，發起大悲心的意義，分為三部分。一、總的標示。二、提出疑問。三、列舉解釋，分為十九個部分，如論中所述。在十二個部分劃分的第七部分中，闡明大悲心的意義，分為兩部分。一、總的標示。二、分別解釋，分為四個部分。一、依據微細難以瞭解的痛苦，闡明大悲心的意義，分為兩部分。一、建立原因。二、顯示結果。二、依據長時間積累的智慧，闡明大悲心的意義，分為兩部分。一、標示。二、解釋。三、依據對於所緣境猛利地作意，闡明大悲心的意義，分為兩部分。一、標示。二、解釋，分為兩部分。一、建立原因。二、顯示結果。四、依據極其清凈，闡明大悲心的意義，分為兩部分。一、標示。二、解釋。 在十二個部分劃分的第八部分中，闡明依據一百一十種痛苦，對於諸有情修習悲心的勝利，分為兩部分。一、建立原因。二、顯示結果，分為三部分。一、依據獲得勝解行地（勝解行地：菩薩修行的一個階段）的菩薩普遍修習一切悲心，闡明勝利。二、依據獲得凈意樂地（凈意樂地：菩薩修行的一個階段）的菩薩清凈的悲心意樂，闡明勝利。三、依據獲得二地（二地：菩薩修行的第二個階段）及以上的菩薩極其親厚等六種心，闡明勝利。 在十二個部分劃分的第九部分中，闡明下乘（下乘：小乘佛教）不能進入的意義，分為兩部分。一、建立下乘的功德。二、闡明不能進入的意義。 在十二個部分劃分的第十部分中，闡明修習悲心的人能夠行持六度（六度：佈施、持戒、忍辱、精進、禪定、智慧）的意義，分為兩部分。一、闡明正義，分為兩部分。一、建立原因。二、顯示結果，分為六個部分，如論中所述。二、引用證據，分為兩部分。一、提出問題。二、給出回答。 在十二個部分劃分的第十一部分中，闡明修習四無量心（四無量心：慈、悲、喜、舍）的人都能夠攝受無量圓滿功德、愛果等的意義。
【English Translation】 English version The suffering that follows is divided into three parts. 1. General indication. 2. Separate explanations, divided into nine parts, as described in the treatise. 3. Conclusion. The ninth part elucidates all kinds of suffering, divided into three parts. 1. General indication. 2. Separate explanations, divided into two parts. 1. Based on the five pleasures that are counteracted, establish five kinds of suffering, divided into three parts. 1. General indication. 2. Separate explanations, divided into five parts, as described in the treatise. 3. Conclusion. 2. Based on oppression, etc., establish five kinds of suffering, divided into three parts. 1. General indication. 2. Separate explanations, divided into five parts, as described in the treatise. 3. Conclusion. 3. Summary explanation. In the fourth part of the major chapter division, elucidate the summary and the merits of victory, divided into two parts. 1. Establish the cause. 2. Reveal the result. In the sixth part of the twelve-part division, elucidate the meaning of arousing great compassion based on the meaning of the nineteen kinds of suffering, divided into three parts. 1. General indication. 2. Pose a question. 3. List and explain, divided into nineteen parts, as described in the treatise. In the seventh part of the twelve-part division, elucidate the meaning of great compassion, divided into two parts. 1. General indication. 2. Separate explanations, divided into four parts. 1. Based on subtle and difficult-to-understand suffering, elucidate the meaning of great compassion, divided into two parts. 1. Establish the cause. 2. Reveal the result. 2. Based on wisdom accumulated over a long time, elucidate the meaning of great compassion, divided into two parts. 1. Indication. 2. Explanation. 3. Based on intensely focusing on the object of contemplation, elucidate the meaning of great compassion, divided into two parts. 1. Indication. 2. Explanation, divided into two parts. 1. Establish the cause. 2. Reveal the result. 4. Based on extreme purity, elucidate the meaning of great compassion, divided into two parts. 1. Indication. 2. Explanation. In the eighth part of the twelve-part division, elucidate the victory of cultivating compassion for sentient beings based on one hundred and ten kinds of suffering, divided into two parts. 1. Establish the cause. 2. Reveal the result, divided into three parts. 1. Based on the Bodhisattva who has attained the stage of 'Adhimukti-caryā-bhūmi' ('勝解行地': the stage of practice with superior understanding) universally cultivating all compassion, elucidate the victory. 2. Based on the Bodhisattva who has attained the stage of 'Śuddhādhyāśaya-bhūmi' ('凈意樂地': the stage of pure intention) having pure compassionate intention, elucidate the victory. 3. Based on the Bodhisattvas who have attained the second 'bhūmi' ('二地': the second stage of Bodhisattva practice) and above having extremely intimate and other six kinds of minds, elucidate the victory. In the ninth part of the twelve-part division, elucidate the meaning that the 'Hīnayāna' ('下乘': Theravada Buddhism) cannot enter, divided into two parts. 1. Establish the merits of the 'Hīnayāna'. 2. Elucidate the meaning of not being able to enter. In the tenth part of the twelve-part division, elucidate the meaning that those who cultivate compassion are able to practice the 'Six Perfections' ('六度': Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), divided into two parts. 1. Elucidate the correct meaning, divided into two parts. 1. Establish the cause. 2. Reveal the result, divided into six parts, as described in the treatise. 2. Cite evidence, divided into two parts. 1. Pose a question. 2. Provide an answer. In the eleventh part of the twelve-part division, elucidate the meaning that those who cultivate the 'Four Immeasurables' ('四無量心': loving-kindness, compassion, joy, and equanimity) are all able to embrace immeasurable perfect merits, loving results, etc.
二。一立因。二顯果分三如論。
分十二中第十二明修四無量勝利功德分二。一總標。二別釋分四。一依現法樂住明勝利分二。一立因。二顯果。二依攝受勝福資糧明勝利。三依意樂堅固明勝利。四依堪能忍受一切大苦明勝利。
初持瑜伽處分十八中第十七明菩提品分三。一總問。二頌略答分十六如論。三長行廣解分十六如下所明。
一依慚愧明菩提分法分四。一總問。二略答。三列名分二如論。四別釋分二 一明慚愧自性分四。一總標。二釋分二。一明慚自性。二明愧自性。三釋自性義。四總結 第二明慚愧處分三。一總標。二別釋。三總結 別釋分四。一依所應作事立處分三。一立因。二顯果。三結 二依不應作事立處分三。一立因。二顯果。三結 三依覆惡立處分三。一立因。二顯果。三結 四依所生惡作立處分三。一立因。二顯果。三結三總結。
第三長行廣解分十六中第二依堅力持性明菩提分法分四。一總問。二略答。三列名分二如論。四別釋分二 一明自性相分三。一總標。二釋分五如論。三總結 第二明依處相分三。一總標。二別釋。三總結 別釋分五。一依大苦邪行有情明處。二依長時受生死苦明處。三依宣揚法義明處。四依受學明處。五依聽聞深法明處 三總結。
【現代漢語翻譯】 現代漢語譯本 二。一立因。二顯果分三如論。
分十二中第十二明修四無量勝利功德分二。一總標。二別釋分四。一依現法樂住明勝利分二。一立因。二顯果。二依攝受勝福資糧明勝利。三依意樂堅固明勝利。四依堪能忍受一切大苦明勝利。
初持瑜伽處分十八中第十七明菩提品分三。一總問。二頌略答分十六如論。三長行廣解分十六如下所明。
一依慚愧明菩提分法分四。一總問。二略答。三列名分二如論。四別釋分二 一明慚愧自性分四。一總標。二釋分二。一明慚自性。二明愧自性。三釋自性義。四總結 第二明慚愧處分三。一總標。二別釋。三總結 別釋分四。一依所應作事立處分三。一立因。二顯果。三結 二依不應作事立處分三。一立因。二顯果。三結 三依覆惡立處分三。一立因。二顯果。三結 四依所生惡作立處分三。一立因。二顯果。三結三總結。
第三長行廣解分十六中第二依堅力持性明菩提分法分四。一總問。二略答。三列名分二如論。四別釋分二 一明自性相分三。一總標。二釋分五如論。三總結 第二明依處相分三。一總標。二別釋。三總結 別釋分五。一依大苦邪行有情明處。二依長時受生死苦明處。三依宣揚法義明處。四依受學明處。五依聽聞深法明處 三總結。
【English Translation】 English version Two. One establishes the cause. Two reveals the result, divided into three, as discussed in the treatise.
In the twelfth section of the division into twelve, the twelfth explains the meritorious virtues of cultivating the Four Immeasurables, divided into two. One is a general introduction. Two is a specific explanation, divided into four. One, based on dwelling in happiness in the present life, explains the benefits, divided into two. One establishes the cause. Two reveals the result. Two, based on accumulating superior merit and resources, explains the benefits. Three, based on the firmness of intention, explains the benefits. Four, based on the ability to endure all great suffering, explains the benefits.
In the seventeenth section of the eighteen sections of the Initial Yoga Practice, the seventeenth explains the Bodhi (Enlightenment) qualities, divided into three. One is a general question. Two is a summary answer in verse, divided into sixteen, as discussed in the treatise. Three is an extensive explanation in prose, divided into sixteen, as explained below.
One, based on shame and remorse, explains the factors of Bodhi (Enlightenment), divided into four. One is a general question. Two is a brief answer. Three lists the names, divided into two, as discussed in the treatise. Four is a specific explanation, divided into two. One explains the nature of shame and remorse, divided into four. One is a general introduction. Two is an explanation, divided into two. One explains the nature of shame. Two explains the nature of remorse. Three explains the meaning of 'nature'. Four is a conclusion. Two explains the location of shame and remorse, divided into three. One is a general introduction. Two is a specific explanation. Three is a conclusion. The specific explanation is divided into four. One, based on establishing the location according to what should be done, is divided into three. One establishes the cause. Two reveals the result. Three is a conclusion. Two, based on establishing the location according to what should not be done, is divided into three. One establishes the cause. Two reveals the result. Three is a conclusion. Three, based on concealing evil, establishes the location, divided into three. One establishes the cause. Two reveals the result. Three is a conclusion. Four, based on the arising of remorse, establishes the location, divided into three. One establishes the cause. Two reveals the result. Three is a conclusion. Three is a conclusion.
In the second section of the sixteen sections of the third extensive explanation in prose, the second, based on the nature of firm strength and endurance, explains the factors of Bodhi (Enlightenment), divided into four. One is a general question. Two is a brief answer. Three lists the names, divided into two, as discussed in the treatise. Four is a specific explanation, divided into two. One explains the characteristics of the nature, divided into three. One is a general introduction. Two is an explanation, divided into five, as discussed in the treatise. Three is a conclusion. Two explains the characteristics of the dependent location, divided into three. One is a general introduction. Two is a specific explanation. Three is a conclusion. The specific explanation is divided into five. One establishes the location based on sentient beings with great suffering and wrong conduct. Two establishes the location based on enduring the suffering of birth and death for a long time. Three establishes the location based on proclaiming the meaning of the Dharma (teachings). Four establishes the location based on receiving and studying. Five establishes the location based on listening to profound Dharma (teachings). Three is a conclusion.
第三長行廣解分十六中第三依心無厭倦明菩提分法分三。一總問。二略答。三別釋分五 一依性自有力明無厭倦分二。一立因。二顯果 二依數數串習明無厭倦分二。一立因。二顯果 三依能正隨觀前後所得展轉殊勝明無厭倦分三。一立因。二顯果。三結 四依正思擇力明無厭倦分二。一立因。二顯果 五依悲心哀心恒常現前明無厭倦分二。一立因。二顯果。
第三長行廣解分十六中第四依善知諸論明菩提分法分三。一總問。二廣答。三總結 廣答分五。一依從他善受五明處所有名句文身相應諸法明善知論。二依從他聽聞五明處所有名句文身相應諸法明善知論。三依自專精勤善擇善思五明處所有名句文身相應諸法明善知論。四依恒常精勤不捨加行明善知論。五依了知所餘新新法義明善知論 第三總結。
第三長行廣解分十六中第五依善知世間明菩提分法分三。一總問。二廣答。三總結 廣答分二異門。
初門依依二世間明善知世間義分二 一依有情世間明善知世間義分二。一依善知生老死三法明善知世間義分二。一總標。二別釋。二依善知五濁明善知世間義分四。一總標。二列名分五如論。三別釋分五。一依壽濁明善知世間。二依有情濁明善知世間分十一如論。三依煩惱濁明善知世間分十如論。
【現代漢語翻譯】 現代漢語譯本： 第三長行廣解分為十六部分，其中第三部分是依心無厭倦明菩提分法，又分為三部分：一、總問；二、略答；三、別釋，別釋又分為五部分：一、依性自有力明無厭倦，分為兩部分：一、立因；二、顯果；二、依數數串習明無厭倦，分為兩部分：一、立因；二、顯果；三、依能正隨觀前後所得展轉殊勝明無厭倦，分為三部分：一、立因；二、顯果；三、結；四、依正思擇力明無厭倦，分為兩部分：一、立因；二、顯果；五、依悲心哀心恒常現前明無厭倦，分為兩部分：一、立因；二、顯果。
第三長行廣解分為十六部分，其中第四部分是依善知諸論明菩提分法，分為三部分：一、總問；二、廣答；三、總結。廣答分為五部分：一、依從他善受五明處所有名句文身相應諸法明善知論；二、依從他聽聞五明處所有名句文身相應諸法明善知論；三、依自專精勤善擇善思五明處所有名句文身相應諸法明善知論；四、依恒常精勤不捨加行明善知論；五、依了知所餘新新法義明善知論。第三總結。
第三長行廣解分為十六部分，其中第五部分是依善知世間明菩提分法，分為三部分：一、總問；二、廣答；三、總結。廣答分為二異門。
初門依依二世間明善知世間義，分為兩部分：一、依有情世間明善知世間義，分為兩部分：一、依善知生老死三法明善知世間義，分為兩部分：一、總標；二、別釋。二、依善知五濁明善知世間義，分為四部分：一、總標；二、列名，分為五部分，如論中所述；三、別釋，分為五部分：一、依壽濁明善知世間；二、依有情濁明善知世間，分為十一部分，如論中所述；三、依煩惱濁明善知世間，分為十部分，如論中所述。
【English Translation】 English version: The third long section of the extensive explanation is divided into sixteen parts. The third part is 'Relying on the Mind Without Weariness to Clarify the Limbs of Enlightenment', which is further divided into three parts: 1. General Question; 2. Brief Answer; 3. Detailed Explanation. The detailed explanation is divided into five parts: 1. 'Relying on the Inherent Power of Nature to Clarify Non-Weariness', divided into two parts: 1. Establishing the Cause; 2. Manifesting the Result; 2. 'Relying on Repeated Practice to Clarify Non-Weariness', divided into two parts: 1. Establishing the Cause; 2. Manifesting the Result; 3. 'Relying on the Ability to Correctly Observe the Successive Superiority of What is Gained Before and After to Clarify Non-Weariness', divided into three parts: 1. Establishing the Cause; 2. Manifesting the Result; 3. Conclusion; 4. 'Relying on the Power of Correct Discernment to Clarify Non-Weariness', divided into two parts: 1. Establishing the Cause; 2. Manifesting the Result; 5. 'Relying on Compassion and Sympathy Constantly Present to Clarify Non-Weariness', divided into two parts: 1. Establishing the Cause; 2. Manifesting the Result.
The third long section of the extensive explanation is divided into sixteen parts. The fourth part is 'Relying on Good Knowledge of the Treatises to Clarify the Limbs of Enlightenment', divided into three parts: 1. General Question; 2. Extensive Answer; 3. Conclusion. The extensive answer is divided into five parts: 1. 'Relying on Receiving Well from Others the Dharmas Corresponding to the Five Sciences, Including Names, Phrases, and Syllables, to Clarify Good Knowledge of the Treatises'; 2. 'Relying on Hearing from Others the Dharmas Corresponding to the Five Sciences, Including Names, Phrases, and Syllables, to Clarify Good Knowledge of the Treatises'; 3. 'Relying on One's Own Diligent Effort in Carefully Selecting and Contemplating the Dharmas Corresponding to the Five Sciences, Including Names, Phrases, and Syllables, to Clarify Good Knowledge of the Treatises'; 4. 'Relying on Constant Diligence Without Abandoning Effort to Clarify Good Knowledge of the Treatises'; 5. 'Relying on Understanding the Remaining New Meanings of the Dharma to Clarify Good Knowledge of the Treatises'. Third Conclusion.
The third long section of the extensive explanation is divided into sixteen parts. The fifth part is 'Relying on Good Knowledge of the World to Clarify the Limbs of Enlightenment', divided into three parts: 1. General Question; 2. Extensive Answer; 3. Conclusion. The extensive answer is divided into two different approaches.
The first approach is 'Relying on the Two Worlds to Clarify the Meaning of Good Knowledge of the World', divided into two parts: 1. 'Relying on the Sentient World to Clarify the Meaning of Good Knowledge of the World', divided into two parts: 1. 'Relying on Good Knowledge of the Three Dharmas of Birth, Old Age, and Death to Clarify the Meaning of Good Knowledge of the World', divided into two parts: 1. General Statement; 2. Detailed Explanation. 2. 'Relying on Good Knowledge of the Five Turbidities to Clarify the Meaning of Good Knowledge of the World', divided into four parts: 1. General Statement; 2. Listing the Names, divided into five parts, as described in the treatise; 3. Detailed Explanation, divided into five parts: 1. 'Relying on the Turbidity of Lifespan to Clarify Good Knowledge of the World'; 2. 'Relying on the Turbidity of Sentient Beings to Clarify Good Knowledge of the World', divided into eleven parts, as described in the treatise; 3. 'Relying on the Turbidity of Afflictions to Clarify Good Knowledge of the World', divided into ten parts, as described in the treatise.
四依見濁明善知世間分三。一立因。二顯果。三結。五依劫濁明善知世間分三如論。四明總結 第二依器世間明善世間義分二。一明正義分四。一依如實了知諸器世間流轉差別明善知世間相分二如論。二依如實了知有情世間流轉差別明善知世間義分二。一明四諦相分四。一明集諦。二明道諦。三明苦諦。四明滅諦。二明如實了知流轉過患及出離功德分二如論。三依如實了知第一義諦明善知世間義分二。一立因。二顯果分三。一依假名人性顯果。二依有情性顯果。三依自號言說顯果。四依八種相明善知世間義分三。一總標。二別釋分八如論。三總結。第二明總分四如論。
二廣答分二中第二異門依年德俱尊等三十種善行明善知世間義分三十。一依年德俱尊修和敬業明善知世間分三。一立所敬。二立能敬。三結。二依年德相似而格量明善知世間分三。一立所敬。二立能敬。三結。三依年德俱卑勸修勝德等明善知世間分三。一立所敬。二立能敬。三結。四依希求財法有情以財法明善知世間分三。一立求人。二立施人。三明施法。五依雖處尊位而不憍慠明善知世間。六依供給所攝有情等明善知世間。七依識與不識等心為友明善知世間。八依無依怙有情作依怙明善知世間。九依有緣現謔而不過量明善知世間。十依極善親友
【現代漢語翻譯】 現代漢語譯本 四依見濁明善知世間分三部分：一、建立原因；二、顯示結果；三、總結。五依劫濁明善知世間分三部分，如《論》中所述。四、總結。第二，依器世間明善世間義分兩部分：一、闡明正義，分四部分：一、依據如實了知諸器世間的流轉差別，闡明善知世間相，分兩部分，如《論》中所述。二、依據如實了知有情世間的流轉差別，闡明善知世間義，分兩部分：一、闡明四諦相，分四部分：一、闡明集諦（Samudaya Satya，苦的根源）；二、闡明道諦（Marga Satya，解脫苦的道路）；三、闡明苦諦（Dukkha Satya，苦的真諦）；四、闡明滅諦（Nirodha Satya，苦的止息）。二、闡明如實了知流轉的過患以及出離的功德，分兩部分，如《論》中所述。三、依據如實了知第一義諦（Paramartha Satya，最高的真理），闡明善知世間義，分兩部分：一、建立原因；二、顯示結果，分三部分：一、依據假名人性顯示結果；二、依據有情性顯示結果；三、依據自號言說顯示結果。四、依據八種相，闡明善知世間義，分三部分：一、總標；二、分別解釋，分八部分，如《論》中所述；三、總結。第二，闡明總義，分四部分，如《論》中所述。 二、廣答分兩部分，其中第二部分，依據年德俱尊等三十種善行，闡明善知世間義，分三十部分：一、依據年德俱尊，修和敬業，闡明善知世間，分三部分：一、建立所敬；二、建立能敬；三、總結。二、依據年德相似而格量，闡明善知世間，分三部分：一、建立所敬；二、建立能敬；三、總結。三、依據年德俱卑，勸修勝德等，闡明善知世間，分三部分：一、建立所敬；二、建立能敬；三、總結。四、依據希求財法有情，以財法闡明善知世間，分三部分：一、建立求人；二、建立施人；三、闡明施法。五、依據雖處尊位而不憍慠，闡明善知世間。六、依據供給所攝有情等，闡明善知世間。七、依據識與不識等心為友，闡明善知世間。八、依據無依怙有情作依怙，闡明善知世間。九、依據有緣現謔而不過量，闡明善知世間。十、依據極善親友
【English Translation】 English version The four reliances on seeing the turbidity to clearly understand the world are divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. The five reliances on the kalpa turbidity to clearly understand the world are divided into three parts, as described in the 'Treatise'. 4. Summary. Secondly, relying on the vessel world to clarify the meaning of 'good knowledge of the world' is divided into two parts: 1. Clarifying the correct meaning, divided into four parts: 1. Relying on truly understanding the differences in the flow of all vessel worlds to clarify the aspect of 'good knowledge of the world', divided into two parts, as described in the 'Treatise'. 2. Relying on truly understanding the differences in the flow of sentient beings' worlds to clarify the meaning of 'good knowledge of the world', divided into two parts: 1. Clarifying the aspects of the Four Noble Truths, divided into four parts: 1. Clarifying the Truth of the Origin of Suffering (Samudaya Satya); 2. Clarifying the Truth of the Path to the Cessation of Suffering (Marga Satya); 3. Clarifying the Truth of Suffering (Dukkha Satya); 4. Clarifying the Truth of the Cessation of Suffering (Nirodha Satya). 2. Clarifying the faults of transmigration and the merits of liberation as they truly are, divided into two parts, as described in the 'Treatise'. 3. Relying on truly understanding the Ultimate Truth (Paramartha Satya) to clarify the meaning of 'good knowledge of the world', divided into two parts: 1. Establishing the cause; 2. Revealing the result, divided into three parts: 1. Revealing the result based on the nature of nominal beings; 2. Revealing the result based on the nature of sentient beings; 3. Revealing the result based on self-designation and speech. 4. Relying on the eight aspects to clarify the meaning of 'good knowledge of the world', divided into three parts: 1. General statement; 2. Separate explanations, divided into eight parts, as described in the 'Treatise'; 3. Conclusion. Secondly, clarifying the general meaning, divided into four parts, as described in the 'Treatise'. 2. Extensive answers are divided into two parts, the second of which, relying on thirty kinds of virtuous conduct such as seniority in age and virtue, clarifies the meaning of 'good knowledge of the world', divided into thirty parts: 1. Relying on seniority in age and virtue, cultivating harmony, respect, and diligence, clarifies 'good knowledge of the world', divided into three parts: 1. Establishing what is to be respected; 2. Establishing who is capable of respect; 3. Conclusion. 2. Relying on similarity in age and virtue to measure and clarify 'good knowledge of the world', divided into three parts: 1. Establishing what is to be respected; 2. Establishing who is capable of respect; 3. Conclusion. 3. Relying on inferiority in age and virtue, encouraging the cultivation of superior virtues, etc., clarifies 'good knowledge of the world', divided into three parts: 1. Establishing what is to be respected; 2. Establishing who is capable of respect; 3. Conclusion. 4. Relying on sentient beings who seek wealth and Dharma, using wealth and Dharma to clarify 'good knowledge of the world', divided into three parts: 1. Establishing the seeker; 2. Establishing the giver; 3. Clarifying the giving of Dharma. 5. Relying on not being arrogant despite being in a position of honor, clarifies 'good knowledge of the world'. 6. Relying on sentient beings who are supported by offerings, etc., clarifies 'good knowledge of the world'. 7. Relying on befriending those who are known and unknown with an equal mind, clarifies 'good knowledge of the world'. 8. Relying on making those sentient beings who have no refuge a refuge, clarifies 'good knowledge of the world'. 9. Relying on joking appropriately without going too far, clarifies 'good knowledge of the world'. 10. Relying on extremely good friends
不出粗言明善知世間。十一依於他不久懷忿明善知世間分二。一立所治。二立能治。十二依身語訾辱自省已過明善知世間分二。一立所治。二立能治。十三依不輕躁身語意業明善知世間。十四依能遠十四垢業明善知世間。十五依藏隱六方明善知世間。十六依遠四惡友明善知世間。十七依攝四善友明善知世間。十八依現法財位等四法善巧明善知世間分二。一總標。二別釋分四如論。十九依不誑他明善知世間。二十依于現行罪染懷慚恥明善知世間。二十一依守護正行明善知世間。二十二依寄付深可倚信明善知世間。二十三舉貸他物終不違桿明善知世間。二十四依共財明善知世間。二十五依共知真寶無抂豪厘明善知世間。二十六依善知於世時務明善知世間。二十七依于所應作而作助伴明善知世間。二十八依如法治世不以非法明善知世間。二十九依勸舍惡修善明善知世間。三十依八種聖語言明善知世間分二。一標。二釋分八如論。第三明總結分三。一立因。二顯果。三結 第三長行廣解分十六中第六依正修四依明菩提分法分三。一廣解。二明略義。三顯業用 初文分三。一總問。二廣答。三總結分四 一明依義不依文相分二。一明正義分二。一立正求體。二明非求相。二明聽義軌則 第二明依法不依人相分二。一明正義分三。
【現代漢語翻譯】 現代漢語譯本： 不說粗俗的言語，明白善良，瞭解世間。十一、依靠他人卻不長久地懷恨在心，明白善良，瞭解世間，分為兩部分：一、確立所要治理的（對像）；二、確立能夠治理（的方法）。十二、依靠反省自身身語的過失和恥辱，明白善良，瞭解世間，分為兩部分：一、確立所要治理的（對像）；二、確立能夠治理（的方法）。十三、依靠不輕率急躁的身語意業，明白善良，瞭解世間。十四、依靠能夠遠離十四種垢業，明白善良，瞭解世間。十五、依靠藏匿隱瞞六方（指父母、師長、夫妻、親友、奴僕、沙門），明白善良，瞭解世間。十六、依靠遠離四種惡友，明白善良，瞭解世間。十七、依靠攝取四種善友，明白善良，瞭解世間。十八、依靠現世的財富地位等四種法的善巧，明白善良，瞭解世間，分為兩部分：一、總的標示；二、分別解釋，分為四部分，如論中所說。十九、依靠不欺騙他人，明白善良，瞭解世間。二十、依靠對於現行的罪惡染污懷有慚愧之心，明白善良，瞭解世間。二十一、依靠守護正當的行為，明白善良，瞭解世間。二十二、依靠寄託于深可信賴的人，明白善良，瞭解世間。二十三、借貸他人的財物最終不違背約定，明白善良，瞭解世間。二十四、依靠共同的財產，明白善良，瞭解世間。二十五、依靠共同知曉真正的寶物，沒有絲毫的欺騙，明白善良，瞭解世間。二十六、依靠善於瞭解世間的時務，明白善良，瞭解世間。二十七、依靠對於應該做的事情而去做，並幫助他人，明白善良，瞭解世間。二十八、依靠如法地治理世間，不使用非法手段，明白善良，瞭解世間。二十九、依靠勸導他人捨棄惡行，修習善行，明白善良，瞭解世間。三十、依靠八種聖人的語言，明白善良，瞭解世間，分為兩部分：一、標示；二、解釋，分為八部分，如論中所說。第三、明確總結，分為三部分：一、確立原因；二、顯示結果；三、總結。第三、長行廣解，分為十六部分，其中第六部分依靠正確地修習四依（依法不依人，依義不依語，依智不依識，依了義不依不了義）來明白菩提分法，分為三部分：一、廣泛解釋；二、說明簡略的意義；三、顯示作用。最初的文分為三部分：一、總的提問；二、廣泛的回答；三、總結，分為四部分：一、說明依靠意義而不依靠文字表面的意思，分為兩部分：一、說明正確的意義，分為兩部分：一、確立正確的尋求本體；二、說明不是尋求表面的現象。二、說明聽聞佛法的軌則。第二、說明依靠佛法而不依靠人，分為兩部分：一、說明正確的意義，分為三部分。
【English Translation】 English version: Not uttering coarse language, understanding goodness, knowing the world. Eleven, relying on others without harboring resentment for long, understanding goodness, knowing the world, divided into two parts: one, establishing what is to be governed; two, establishing the means to govern. Twelve, relying on self-reflection on the faults and shames of one's own body and speech, understanding goodness, knowing the world, divided into two parts: one, establishing what is to be governed; two, establishing the means to govern. Thirteen, relying on non-frivolous and non-impetuous actions of body, speech, and mind, understanding goodness, knowing the world. Fourteen, relying on being able to stay away from the fourteen defilements, understanding goodness, knowing the world. Fifteen, relying on concealing and hiding the six directions (referring to parents, teachers, spouses, relatives, servants, and ascetics), understanding goodness, knowing the world. Sixteen, relying on staying away from the four kinds of bad friends, understanding goodness, knowing the world. Seventeen, relying on gathering the four kinds of good friends, understanding goodness, knowing the world. Eighteen, relying on the skillful means of the four dharmas such as wealth and status in this life, understanding goodness, knowing the world, divided into two parts: one, general indication; two, separate explanations, divided into four parts, as stated in the treatise. Nineteen, relying on not deceiving others, understanding goodness, knowing the world. Twenty, relying on having a sense of shame for current sinful defilements, understanding goodness, knowing the world. Twenty-one, relying on guarding righteous conduct, understanding goodness, knowing the world. Twenty-two, relying on entrusting oneself to someone deeply trustworthy, understanding goodness, knowing the world. Twenty-three, borrowing things from others and ultimately not breaking the agreement, understanding goodness, knowing the world. Twenty-four, relying on shared property, understanding goodness, knowing the world. Twenty-five, relying on jointly knowing the true treasures, without the slightest deception, understanding goodness, knowing the world. Twenty-six, relying on being good at understanding the affairs of the world, understanding goodness, knowing the world. Twenty-seven, relying on doing what should be done and helping others, understanding goodness, knowing the world. Twenty-eight, relying on governing the world according to the Dharma, not using illegal means, understanding goodness, knowing the world. Twenty-nine, relying on persuading others to abandon evil deeds and cultivate good deeds, understanding goodness, knowing the world. Thirty, relying on the language of the eight noble ones, understanding goodness, knowing the world, divided into two parts: one, indication; two, explanation, divided into eight parts, as stated in the treatise. Third, clarifying the summary, divided into three parts: one, establishing the cause; two, revealing the result; three, summary. Third, extensive explanation in prose, divided into sixteen parts, of which the sixth part relies on correctly practicing the four reliances (relying on the Dharma, not on the person; relying on the meaning, not on the words; relying on wisdom, not on consciousness; relying on the definitive meaning, not on the provisional meaning) to understand the factors of enlightenment, divided into three parts: one, extensive explanation; two, explaining the concise meaning; three, revealing the function. The initial text is divided into three parts: one, general question; two, extensive answer; three, summary, divided into four parts: one, explaining relying on the meaning and not relying on the literal meaning, divided into two parts: one, explaining the correct meaning, divided into two parts: one, establishing the correct seeking of the essence; two, explaining not seeking the superficial phenomena. Two, explaining the rules for listening to the Dharma. Second, explaining relying on the Dharma and not relying on the person, divided into two parts: one, explaining the correct meaning, divided into three parts.
一明依法義。二明不依人相。三結。二明依法勝利分二。一立因。二顯果 第三明依了義經不依不了義經分四。一明正義分三。一立因。二顯果。三明勝利。二徴。三答所以。四示過 第四明依智不依識分二。一明正義分二。一明依智義。二明不依識相。二明勝利分二。一立因。二顯果 第三明總結 大門分三中第二明略義分二。一標。二釋分四如論 大門分三中第三顯業用分二。一立因。二顯果。
第三長行廣解分十六中第七依修四無礙解明菩提分法分三。一總問。二廣答。三明勝利 廣答分四 一明法無礙解分三。一立所緣分二如論。二明能緣。三結 二明義無礙解分三。一立所緣分二如論。二立能緣。三結 三明詞無礙解分三。一立所緣分二如論。二立能緣。三結 四明辯無礙解分三。一立所緣分二如論。二立能緣。三結 第三明勝利分二 一明五明處勝利分二。一標。二釋分五論 二明妙善正覺勝利分二。一立因。二顯果分二。一明自利。二明利他。
第三長行廣解分十六中第八依菩提資糧明菩提分法分五。一總問。二略答。三列名分二如論。四指廣文。五明修相差別分三。一明下。二明中。三明上。
第三長行廣解分十六中第九依精勤修習三十七菩提分法明菩提分法分三。一總問。二略
【現代漢語翻譯】 現代漢語譯本： 一、明依法義；二、明不依人相；三、總結。二、明依法勝利，分二：一、立因；二、顯果。三、明依了義經不依不了義經，分四：一、明正義，分三：一、立因；二、顯果；三、明勝利。二、征問；三、回答所以；四、揭示過失。四、明依智不依識，分二：一、明正義，分二：一、明依智之義；二、明不依識之相。二、明勝利，分二：一、立因；二、顯果。三、總結。
大門分三中，第二、明略義，分二：一、標示；二、解釋，分四，如論中所述。大門分三中，第三、顯業用，分二：一、立因；二、顯果。
第三、長行廣解，分十六中，第七、依修四無礙解（catu-pratisamvida，四種無礙的智慧）明菩提分法（bodhipaksika-dharma，菩提的組成部分），分三：一、總問；二、廣答；三、明勝利。廣答分四：一、明法無礙解，分三：一、立所緣，分二，如論中所述；二、明能緣；三、總結。二、明義無礙解，分三：一、立所緣，分二，如論中所述；二、立能緣；三、總結。三、明詞無礙解，分三：一、立所緣，分二，如論中所述；二、立能緣；三、總結。四、明辯無礙解，分三：一、立所緣，分二，如論中所述；二、立能緣；三、總結。第三、明勝利，分二：一、明五明處（panca-vidya-sthana，五種知識領域）勝利，分二：一、標示；二、解釋，分五，如論中所述。二、明妙善正覺（samyak-sambodhi，完全正確的覺悟）勝利，分二：一、立因；二、顯果，分二：一、明自利；二、明利他。
第三、長行廣解，分十六中，第八、依菩提資糧（bodhi-sambhara，成佛的必要條件）明菩提分法，分五：一、總問；二、略答；三、列名，分二，如論中所述；四、指廣文；五、明修相差別，分三：一、明下品；二、明中品；三、明上品。
第三、長行廣解，分十六中，第九、依精勤修習三十七菩提分法（saptatrimsad-bodhipaksika-dharma，三十七道品）明菩提分法，分三：一、總問；二、略答
【English Translation】 English version: First, clarifying the meaning of relying on the Dharma; second, clarifying not relying on personal characteristics; third, conclusion. Second, clarifying the victory of relying on the Dharma, divided into two: first, establishing the cause; second, revealing the result. Third, clarifying relying on definitive meaning sutras and not relying on provisional meaning sutras, divided into four: first, clarifying the correct meaning, divided into three: first, establishing the cause; second, revealing the result; third, clarifying the victory. Second, questioning; third, answering the reason; fourth, revealing the faults. Fourth, clarifying relying on wisdom and not relying on consciousness, divided into two: first, clarifying the correct meaning, divided into two: first, clarifying the meaning of relying on wisdom; second, clarifying the characteristics of not relying on consciousness. Second, clarifying the victory, divided into two: first, establishing the cause; second, revealing the result. Third, conclusion.
Among the three major sections, the second, clarifying the concise meaning, divided into two: first, indication; second, explanation, divided into four, as described in the treatise. Among the three major sections, the third, revealing the function, divided into two: first, establishing the cause; second, revealing the result.
Third, the extensive explanation in long verses, divided into sixteen parts, the seventh, based on cultivating the Four Unimpeded Understandings (catu-pratisamvida) to clarify the factors of enlightenment (bodhipaksika-dharma), divided into three: first, general question; second, detailed answer; third, clarifying the victory. The detailed answer is divided into four: first, clarifying the Unimpeded Understanding of Dharma, divided into three: first, establishing the object, divided into two, as described in the treatise; second, clarifying the subject; third, conclusion. Second, clarifying the Unimpeded Understanding of Meaning, divided into three: first, establishing the object, divided into two, as described in the treatise; second, establishing the subject; third, conclusion. Third, clarifying the Unimpeded Understanding of Language, divided into three: first, establishing the object, divided into two, as described in the treatise; second, establishing the subject; third, conclusion. Fourth, clarifying the Unimpeded Understanding of Eloquence, divided into three: first, establishing the object, divided into two, as described in the treatise; second, establishing the subject; third, conclusion. Third, clarifying the victory, divided into two: first, clarifying the victory of the Five Fields of Knowledge (panca-vidya-sthana), divided into two: first, indication; second, explanation, divided into five, as described in the treatise. Second, clarifying the victory of Perfect and Complete Enlightenment (samyak-sambodhi), divided into two: first, establishing the cause; second, revealing the result, divided into two: first, clarifying self-benefit; second, clarifying benefiting others.
Third, the extensive explanation in long verses, divided into sixteen parts, the eighth, based on the requisites for enlightenment (bodhi-sambhara) to clarify the factors of enlightenment, divided into five: first, general question; second, concise answer; third, listing the names, divided into two, as described in the treatise; fourth, pointing to the extensive text; fifth, clarifying the differences in the aspects of practice, divided into three: first, clarifying the inferior; second, clarifying the intermediate; third, clarifying the superior.
Third, the extensive explanation in long verses, divided into sixteen parts, the ninth, based on diligently cultivating the thirty-seven factors of enlightenment (saptatrimsad-bodhipaksika-dharma) to clarify the factors of enlightenment, divided into three: first, general question; second, concise answer
答分二。一立因。二顯果。三廣分別二乘修菩提分法差別之義分二。一略釋分二。一標。二釋。二廣解分二。一指下乘修菩提分法相。二明依大乘理趣明修菩提分法義分二。一總問。二廣答分二 一依二諦明修念住等法分三。一依勝義理趣明修身念住分二。一立正義分二。一依自利。二依共相立正義。二結。二依世俗理趣明修身念住分二。一立正義。二結。三依二諦例明修余念住及正斷等菩提分法 第二依二諦理趣明如實了知念住等法分二。一依勝義理趣明如實了知念住等法分二。一明正義分二。一依自相立正義分四。一依苦諦明如實知。二依集諦明如實知。三依滅諦明如實知。四依道諦明如實知。二依共相立正義分四如論。二結。第二依世俗理趣明如實了知念住等法分二。一立正義。二結。
第三長行廣解分十六中第十十一合依四止觀相明菩提分法分三 一略釋止觀體相分二。一明止相分二。一立正義。二結。二明觀相分二。一立正義。二結 第二廣解差別之相分二。一明止相差別分三。一總標。二別釋分四如論。三明勝利。二明觀相差別分三。一總標。二別釋分四如論。三明勝利 第三明總結。
第三長行廣解分十六中第十二依方便善巧明菩提分法分五。一總問。二略答。三列名分二。一列內名。二
【現代漢語翻譯】 現代漢語譯本： 回答分為兩部分：第一，確立原因；第二，闡明結果。第三，廣泛分別聲聞乘和緣覺乘修習菩提分法的差別，又分為兩部分：第一，簡略解釋，分為兩部分：第一，標示；第二，解釋。第二，廣泛解釋，分為兩部分：第一，指出下乘修習菩提分法的表相；第二，闡明依據大乘的理趣，解釋修習菩提分法的意義，又分為兩部分：第一，總的提問；第二，廣泛的回答，又分為兩部分：第一，依據二諦闡明修習念住等法，分為三部分：第一，依據勝義理趣闡明修習身念住，分為兩部分：第一，確立正義，分為兩部分：第一，依據自利；第二，依據共相確立正義。第二，總結。第二，依據世俗理趣闡明修習身念住，分為兩部分：第一，確立正義；第二，總結。第三，依據二諦，類推闡明修習其餘念住以及正斷等菩提分法。 第二，依據二諦理趣，闡明如實了知念住等法，分為兩部分：第一，依據勝義理趣闡明如實了知念住等法，分為兩部分：第一，闡明正義，分為兩部分：第一，依據自相確立正義，分為四部分：第一，依據苦諦闡明如實知；第二，依據集諦闡明如實知；第三，依據滅諦闡明如實知；第四，依據道諦闡明如實知。第二，依據共相確立正義，分為四部分，如論中所述。第二，總結。第二，依據世俗理趣闡明如實了知念住等法，分為兩部分：第一，確立正義；第二，總結。 第三，在長行廣解的十六部分中，第十一部分結合依據四止觀的表相，闡明菩提分法，分為三部分：第一，簡略解釋止觀的體相，分為兩部分：第一，闡明止的表相，分為兩部分：第一，確立正義；第二，總結。第二，闡明觀的表相，分為兩部分：第一，確立正義；第二，總結。第二，廣泛解釋差別的表相，分為兩部分：第一，闡明止的表相差別，分為三部分：第一，總的標示；第二，分別解釋，分為四部分，如論中所述；第三，闡明勝利。第二，闡明觀的表相差別，分為三部分：第一，總的標示；第二，分別解釋，分為四部分，如論中所述；第三，闡明勝利。第三，闡明總結。 第三，在長行廣解的十六部分中，第十二部分依據方便善巧，闡明菩提分法，分為五部分：第一，總的提問；第二，簡略回答；第三，列舉名稱，分為兩部分：第一，列舉內部的名稱；第二，列舉外部的名稱。
【English Translation】 English version: The answer is divided into two parts: first, establishing the cause; second, clarifying the result. Third, extensively distinguishing the differences between the Śrāvakayāna (Hearer Vehicle) and Pratyekabuddhayāna (Solitary Realizer Vehicle) in cultivating the Bodhipakṣa dharmas (wings to awakening), which is further divided into two parts: first, a brief explanation, divided into two parts: first, indication; second, explanation. Second, an extensive explanation, divided into two parts: first, pointing out the characteristics of the Bodhipakṣa dharmas cultivated in the lower vehicle; second, clarifying the meaning of cultivating the Bodhipakṣa dharmas based on the principles of the Mahāyāna (Great Vehicle), which is further divided into two parts: first, a general question; second, a detailed answer, which is further divided into two parts: first, clarifying the cultivation of the Smṛtyupasthānas (Four Foundations of Mindfulness) and other dharmas based on the Two Truths; divided into three parts: first, clarifying the cultivation of the Kāyasmṛtyupasthāna (Mindfulness of the Body) based on the ultimate truth; divided into two parts: first, establishing the correct meaning, divided into two parts: first, based on self-benefit; second, based on common characteristics, establishing the correct meaning. Second, conclusion. Second, clarifying the cultivation of the Kāyasmṛtyupasthāna based on the conventional truth; divided into two parts: first, establishing the correct meaning; second, conclusion. Third, based on the Two Truths, illustrating the cultivation of the remaining Smṛtyupasthānas and the Samyakprahāṇas (Four Right Exertions) and other Bodhipakṣa dharmas. Second, based on the principles of the Two Truths, clarifying the true knowledge of the Smṛtyupasthānas and other dharmas, divided into two parts: first, clarifying the true knowledge of the Smṛtyupasthānas and other dharmas based on the ultimate truth; divided into two parts: first, clarifying the correct meaning, divided into two parts: first, establishing the correct meaning based on self-characteristics, divided into four parts: first, clarifying true knowledge based on the Duḥkha Satya (Truth of Suffering); second, clarifying true knowledge based on the Samudaya Satya (Truth of the Origin of Suffering); third, clarifying true knowledge based on the Nirodha Satya (Truth of the Cessation of Suffering); fourth, clarifying true knowledge based on the Mārga Satya (Truth of the Path to the Cessation of Suffering). Second, establishing the correct meaning based on common characteristics, divided into four parts, as described in the treatise. Second, conclusion. Second, clarifying the true knowledge of the Smṛtyupasthānas and other dharmas based on the conventional truth; divided into two parts: first, establishing the correct meaning; second, conclusion. Third, in the sixteenth part of the extended prose explanation, the eleventh part combines the characteristics of the four Śamatha-Vipassanā (Calm Abiding and Insight) to clarify the Bodhipakṣa dharmas, divided into three parts: first, a brief explanation of the essence of Śamatha-Vipassanā, divided into two parts: first, clarifying the characteristics of Śamatha, divided into two parts: first, establishing the correct meaning; second, conclusion. Second, clarifying the characteristics of Vipassanā, divided into two parts: first, establishing the correct meaning; second, conclusion. Second, extensively explaining the characteristics of the differences, divided into two parts: first, clarifying the differences in the characteristics of Śamatha, divided into three parts: first, a general indication; second, separate explanations, divided into four parts, as described in the treatise; third, clarifying the benefits. Second, clarifying the differences in the characteristics of Vipassanā, divided into three parts: first, a general indication; second, separate explanations, divided into four parts, as described in the treatise; third, clarifying the benefits. Third, clarifying the conclusion. Third, in the sixteenth part of the extended prose explanation, the twelfth part clarifies the Bodhipakṣa dharmas based on skillful means, divided into five parts: first, a general question; second, a brief answer; third, listing the names, divided into two parts: first, listing the internal names; second, listing the external names.
列外名。四別釋。五總結及勝利 第四別釋分二。一明內修證一切佛法六種善巧方便。二明外成熟一切有情六種善巧方便。
初文分三。一總問。二廣答。三總結 廣答分六 一依悲心明證一切佛法善巧方便分二。一立因。二顯果 二依了諸行明證一切佛法善巧方便分二。一立所了。二立能了 三依妙智明證一切佛法善巧方便分二。一立所求。二立能求 四依不捨生死明證一切佛法善巧便分二。一立因。二顯果 五依心無染明證一切佛法善巧方便分二。一立因。二顯果 六依熾然精進明證一切佛法善巧方便分二。一立因。二顯果 第三明總結。
第二明外成熟一切有情六種善巧方便分三。一總問。二答列名分六如論。三別釋分六。
一依以少善根感無量果明成熟一切有情善巧方便分二。一總問。二廣答分五。一立因。二明施物。三明施田。四明廣大心。五顯果相。
第二依以少功力引攝廣大善根明成熟一切有情善巧方便分三。一總問。二廣答。三總結 廣答分十四 一依舍非學處受正學處明少功力成熟一切有情善巧方便分四。一立因。二立所化。三立化法。四顯果 二依舍無義自苦住于中道明少功力成熟有情善巧方便分二。一立所化。二立能化 三依舍邪方便修其正因獲現法樂及得生天明少
【現代漢語翻譯】 現代漢語譯本：列出名稱。四、分別解釋。五、總結及殊勝之處。第四，分別解釋分為兩部分：一、闡明內在修證一切佛法的六種善巧方便；二、闡明外在成熟一切有情的六種善巧方便。
初文分為三部分：一、總的提問；二、詳細的回答；三、總結。詳細的回答分為六部分：一、依靠悲心闡明證得一切佛法的善巧方便，分為兩部分：一、建立原因；二、顯現結果。二、依靠了解諸行闡明證得一切佛法的善巧方便，分為兩部分：一、確立所瞭解的對象；二、確立能瞭解的主體。三、依靠妙智闡明證得一切佛法的善巧方便，分為兩部分：一、確立所追求的目標；二、確立能追求的主體。四、依靠不捨生死闡明證得一切佛法的善巧方便，分為兩部分：一、建立原因；二、顯現結果。五、依靠心無染污闡明證得一切佛法的善巧方便，分為兩部分：一、建立原因；二、顯現結果。六、依靠熾燃精進闡明證得一切佛法的善巧方便，分為兩部分：一、建立原因；二、顯現結果。第三，闡明總結。
第二，闡明外在成熟一切有情的六種善巧方便，分為三部分：一、總的提問；二、回答並列出名稱，分為六種，如論中所述；三、分別解釋，分為六部分。
一、依靠以少許善根感得無量果報闡明成熟一切有情的善巧方便，分為兩部分：一、總的提問；二、詳細的回答，分為五部分：一、建立原因；二、闡明施捨的物品；三、闡明施捨的福田；四、闡明廣大的心量；五、顯現果報的相狀。
第二，依靠以少許功力引導攝取廣大的善根闡明成熟一切有情的善巧方便，分為三部分：一、總的提問；二、詳細的回答；三、總結。詳細的回答分為十四部分：一、依靠捨棄非正當的學習之處，接受正當的學習之處，闡明以少許功力成熟一切有情的善巧方便，分為四部分：一、建立原因；二、確立所教化的人；三、確立教化的方法；四、顯現結果。二、依靠捨棄無意義的自我折磨，安住于中道，闡明以少許功力成熟有情的善巧方便，分為兩部分：一、確立所教化的人；二、確立能教化的人。三、依靠捨棄邪惡的方便，修習正當的原因，獲得現世的快樂以及得生天界，闡明以少
【English Translation】 English version: Listing the names. Four, separate explanations. Five, summary and victory. Fourth, the separate explanation is divided into two parts: 1. Explaining the six skillful means of internal cultivation and realization of all Buddha-dharmas; 2. Explaining the six skillful means of externally maturing all sentient beings.
The initial text is divided into three parts: 1. General question; 2. Detailed answer; 3. Summary. The detailed answer is divided into six parts: 1. Relying on compassion to explain the skillful means of realizing all Buddha-dharmas, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 2. Relying on understanding all actions to explain the skillful means of realizing all Buddha-dharmas, divided into two parts: 1. Establishing what is understood; 2. Establishing who understands. 3. Relying on wonderful wisdom to explain the skillful means of realizing all Buddha-dharmas, divided into two parts: 1. Establishing what is sought; 2. Establishing who seeks. 4. Relying on not abandoning birth and death to explain the skillful means of realizing all Buddha-dharmas, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 5. Relying on the mind being without defilement to explain the skillful means of realizing all Buddha-dharmas, divided into two parts: 1. Establishing the cause; 2. Revealing the result. 6. Relying on blazing diligence to explain the skillful means of realizing all Buddha-dharmas, divided into two parts: 1. Establishing the cause; 2. Revealing the result. Third, explaining the summary.
Second, explaining the six skillful means of externally maturing all sentient beings, divided into three parts: 1. General question; 2. Answering and listing the names, divided into six types, as described in the treatise; 3. Separate explanations, divided into six parts.
- Relying on using a small amount of good roots to reap immeasurable results to explain the skillful means of maturing all sentient beings, divided into two parts: 1. General question; 2. Detailed answer, divided into five parts: 1. Establishing the cause; 2. Explaining the objects of giving; 3. Explaining the fields of merit for giving; 4. Explaining the vastness of mind; 5. Revealing the characteristics of the results.
Second, relying on using a small amount of effort to guide and gather vast good roots to explain the skillful means of maturing all sentient beings, divided into three parts: 1. General question; 2. Detailed answer; 3. Summary. The detailed answer is divided into fourteen parts: 1. Relying on abandoning non-proper learning and accepting proper learning to explain the skillful means of maturing all sentient beings with little effort, divided into four parts: 1. Establishing the cause; 2. Establishing who is to be taught; 3. Establishing the method of teaching; 4. Revealing the result. 2. Relying on abandoning meaningless self-torment and abiding in the Middle Way to explain the skillful means of maturing sentient beings with little effort, divided into two parts: 1. Establishing who is to be taught; 2. Establishing who can teach. 3. Relying on abandoning evil means and cultivating proper causes to obtain present happiness and be reborn in the heavens, explaining with little
功力成熟有情善巧方便分二。一立所化。二立化法 四依舍諸外論受持聖教明少功力成熟有情善巧方便分二。一立所化。二立化法 五依宣揚甚深空法攝受廣大善根明少功力成熟有情善巧方便分三。一立因。二顯果。三明結勸 六依增上意樂供養三寶明少功力成熟有情善巧方便分三。一列供具。二明自作。三勸他 七依隨喜供養增上意樂明少功力成熟有情善巧方便分三。一立所緣。二自作。三勸他作 八依六隨念明少功力成熟有情善巧方便分二。一明自修。二明勸他 九依意言分別禮敬三寶明少功力成熟有情善巧方便分二。一自修。二勸他 十依隨喜福業明少功力成熟有情善巧方便分二。一自修。二勸他 十一依入廣大悲增上意樂明少功力成熟有情善巧方便分二。一明自行。二明勸他 十二依發露所犯明少功力成熟有情善巧方便分四。一立所犯。二明還凈。三明勸他。四顯勝利 十三依已具神通得心自在供養三寶施諸有情明少功力成熟有情善巧方便分三。一立因。二明作業處。三顯果 十四依常修四無量明少功力成熟有情善巧方便分二。一明自行。二明勸他 第三明總結。
第三四五六合依于佛聖教憎背有情除其恚惱處中住者令其趣入已趣入者令其成熟已成熟者令得解脫明成熟有情善巧方便分四。一總問分四如
【現代漢語翻譯】 現代漢語譯本： 功力成熟有情善巧方便分為二：一、確立所化（可以被教化的人）；二、確立教化的方法。 四、依靠四依（依法不依人，依義不依語，依了義不依不了義，依智不依識）捨棄各種外道理論，受持聖教（佛教的教義），闡明以較少的功力成熟有情的善巧方便。分為二：一、確立所化；二、確立教化方法。 五、依靠宣揚甚深空法（空性的教義），攝受廣大的善根，闡明以較少的功力成熟有情的善巧方便。分為三：一、確立原因；二、顯示結果；三、闡明結論並勸勉。 六、依靠增上意樂（強烈的意願）供養三寶（佛、法、僧），闡明以較少的功力成熟有情的善巧方便。分為三：一、列舉供養的物品；二、說明自己做；三、勸勉他人。 七、依靠隨喜供養的增上意樂，闡明以較少的功力成熟有情的善巧方便。分為三：一、確立所緣（隨喜的對象）；二、自己做；三、勸勉他人做。 八、依靠六隨念（唸佛、念法、念僧、念戒、念施、念天），闡明以較少的功力成熟有情的善巧方便。分為二：一、說明自己修習；二、說明勸勉他人。 九、依靠意言分別禮敬三寶，闡明以較少的功力成熟有情的善巧方便。分為二：一、自己修習；二、勸勉他人。 十、依靠隨喜福業（隨喜他人所做的善事），闡明以較少的功力成熟有情的善巧方便。分為二：一、自己修習；二、勸勉他人。 十一、依靠進入廣大的悲心增上意樂，闡明以較少的功力成熟有情的善巧方便。分為二：一、說明自己修行；二、說明勸勉他人。 十二、依靠發露所犯（坦白自己所犯的錯誤），闡明以較少的功力成熟有情的善巧方便。分為四：一、確立所犯的錯誤；二、說明如何恢復清凈；三、說明勸勉他人；四、顯示殊勝的利益。 十三、依靠已經具備神通（超自然能力）得到心自在（心靈的自由），供養三寶，佈施給各種有情，闡明以較少的功力成熟有情的善巧方便。分為三：一、確立原因；二、說明作業的處所；三、顯示結果。 十四、依靠經常修習四無量心（慈、悲、喜、舍），闡明以較少的功力成熟有情的善巧方便。分為二：一、說明自己修行；二、說明勸勉他人。 第三，闡明總結。 第三、四、五、六合起來，依靠佛的聖教，憎恨背離的有情，消除他們的嗔恚煩惱，對於處於中間狀態的人，讓他們趣入（佛法），對於已經趣入的人，讓他們成熟，對於已經成熟的人，讓他們得到解脫，闡明成熟有情的善巧方便。分為四：一、總的提問，分為四，如下：
【English Translation】 English version: Skillful means for maturing sentient beings with little effort are divided into two: 1. Establishing those to be transformed (those who can be taught); 2. Establishing the methods of transformation. 4. Relying on the Four Reliances (relying on the Dharma, not the person; relying on the meaning, not the words; relying on the definitive meaning, not the provisional meaning; relying on wisdom, not consciousness), abandoning various non-Buddhist theories, and upholding the Holy Teachings (Buddhist doctrines), clarifying the skillful means for maturing sentient beings with little effort. Divided into two: 1. Establishing those to be transformed; 2. Establishing the methods of transformation. 5. Relying on proclaiming the profound Dharma of emptiness (the doctrine of emptiness), embracing vast roots of virtue, clarifying the skillful means for maturing sentient beings with little effort. Divided into three: 1. Establishing the cause; 2. Revealing the result; 3. Clarifying the conclusion and exhorting. 6. Relying on the superior intention (strong aspiration) of offering to the Three Jewels (Buddha, Dharma, Sangha), clarifying the skillful means for maturing sentient beings with little effort. Divided into three: 1. Listing the items of offering; 2. Explaining one's own practice; 3. Exhorting others. 7. Relying on the superior intention of rejoicing in offerings, clarifying the skillful means for maturing sentient beings with little effort. Divided into three: 1. Establishing the object of rejoicing (the object of rejoicing); 2. Practicing oneself; 3. Exhorting others to practice. 8. Relying on the Six Recollections (recollection of the Buddha, Dharma, Sangha, morality, generosity, and deities), clarifying the skillful means for maturing sentient beings with little effort. Divided into two: 1. Explaining one's own practice; 2. Explaining exhorting others. 9. Relying on mental and verbal acts of reverence to the Three Jewels, clarifying the skillful means for maturing sentient beings with little effort. Divided into two: 1. Practicing oneself; 2. Exhorting others. 10. Relying on rejoicing in meritorious deeds (rejoicing in the good deeds done by others), clarifying the skillful means for maturing sentient beings with little effort. Divided into two: 1. Practicing oneself; 2. Exhorting others. 11. Relying on entering into the superior intention of vast compassion, clarifying the skillful means for maturing sentient beings with little effort. Divided into two: 1. Explaining one's own practice; 2. Explaining exhorting others. 12. Relying on confessing transgressions (admitting one's own mistakes), clarifying the skillful means for maturing sentient beings with little effort. Divided into four: 1. Establishing the transgressions; 2. Explaining how to restore purity; 3. Explaining exhorting others; 4. Revealing the excellent benefits. 13. Relying on already possessing supernatural powers (supernatural abilities) and attaining freedom of mind (mental freedom), offering to the Three Jewels, and giving to all kinds of sentient beings, clarifying the skillful means for maturing sentient beings with little effort. Divided into three: 1. Establishing the cause; 2. Explaining the place of action; 3. Revealing the result. 14. Relying on constantly cultivating the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), clarifying the skillful means for maturing sentient beings with little effort. Divided into two: 1. Explaining one's own practice; 2. Explaining exhorting others. Third, clarifying the summary. Combining the third, fourth, fifth, and sixth, relying on the Holy Teachings of the Buddha, hating those who turn away from sentient beings, eliminating their anger and afflictions, for those who are in an intermediate state, allowing them to enter (the Dharma), for those who have already entered, allowing them to mature, for those who have already matured, allowing them to attain liberation, clarifying the skillful means for maturing sentient beings. Divided into four: 1. General question, divided into four, as follows:
論。二略答。三列名分六如論。四別釋分六。
一明隨順會通方便善巧分三。一總問。二廣答。三總結 廣答分五 一依無倒說法明通會方便分二。一立因分五如論。二顯果分二。一標。二釋分七如論 二依三神變化導有情明會通方便分二。一立因。二顯果分五如論 三依二論自在明會通方便分二。一立因分二如論。二顯果分四如論 四依遍緣定門明會通方便分二。一立因分二如論。二顯果 五依宣說深經意趣明會通方便分三。一略釋分四。一標。二列釋分五如論。三明不會通。四明化法。二廣解分五。一明宣說諸法無自性意趣分三 一標。二釋。三結。二明宣說諸法皆無有事意趣分三。一標。二釋。三結。三明宣說諸法無生無滅意趣分三。一標。二釋。三結。四明宣說諸法皆等虛空意趣分三。一立喻分二。一立不凈業。二立凈性。二法合分二。一立所治。二立能治。三結。五明宣說諸法皆如幻夢意趣分三。一立喻。二法合。三結。三明於諸法界無有取捨等及能了知有無之相勝利功德分二。一立因。二顯果 第三明總結。
四別釋分六中第二明共立要契方便善巧相分三。一總問。二廣答。三總結 廣答分六 一依求飲食等明立要契方便分三。一立求事。二明要契。三明施法 二依求田等十三種事明立要契
【現代漢語翻譯】 現代漢語譯本 論。二、略答。三、列名分六如論。四、別釋分六。
一、明隨順會通方便善巧分三：一、總問。二、廣答。三、總結。廣答分五：一、依無倒說法明通會方便分二：一、立因分五如論。二、顯果分二：一、標。二、釋分七如論。二、依三神變化導有情明會通方便分二：一、立因。二、顯果分五如論。三、依二論自在明會通方便分二：一、立因分二如論。二、顯果分四如論。四、依遍緣定門明會通方便分二：一、立因分二如論。二、顯果。五、依宣說深經意趣明會通方便分三：一、略釋分四：一、標。二、列釋分五如論。三、明不會通。四、明化法。二、廣解分五：一、明宣說諸法無自性意趣分三：一、標。二、釋。三、結。二、明宣說諸法皆無有事意趣分三：一、標。二、釋。三、結。三、明宣說諸法無生無滅意趣分三：一、標。二、釋。三、結。四、明宣說諸法皆等虛空意趣分三：一、立喻分二：一、立不凈業。二、立凈性。二、法合分二：一、立所治。二、立能治。三、結。五、明宣說諸法皆如幻夢意趣分三：一、立喻。二、法合。三、結。三、明於諸法界無有取捨等及能了知有無之相勝利功德分二：一、立因。二、顯果。第三、明總結。
四、別釋分六中第二、明共立要契方便善巧相分三：一、總問。二、廣答。三、總結。廣答分六：一、依求飲食等明立要契方便分三：一、立求事。二、明要契。三、明施法。二、依求田等十三種事明立要契
【English Translation】 English version Treatise. 2. Brief answer. 3. Listing names and dividing into six 'as in the treatise'. 4. Separate explanation into six.
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Explaining skillful means of conforming and comprehending, divided into three: 1. General question. 2. Detailed answer. 3. Conclusion. The detailed answer is divided into five: 1. Relying on unerring teachings to clarify the means of comprehension, divided into two: 1. Establishing the cause, divided into five 'as in the treatise'. 2. Revealing the result, divided into two: 1. Statement. 2. Explanation, divided into seven 'as in the treatise'. 2. Relying on the transformations of the three deities to guide sentient beings, clarifying the means of comprehension, divided into two: 1. Establishing the cause. 2. Revealing the result, divided into five 'as in the treatise'. 3. Relying on the freedom of the two treatises to clarify the means of comprehension, divided into two: 1. Establishing the cause, divided into two 'as in the treatise'. 2. Revealing the result, divided into four 'as in the treatise'. 4. Relying on the gate of pervasive contemplation to clarify the means of comprehension, divided into two: 1. Establishing the cause, divided into two 'as in the treatise'. 2. Revealing the result. 5. Relying on expounding the profound meaning of the sutras to clarify the means of comprehension, divided into three: 1. Brief explanation, divided into four: 1. Statement. 2. Listing and explaining, divided into five 'as in the treatise'. 3. Clarifying non-comprehension. 4. Clarifying transformative methods. 2. Detailed explanation, divided into five: 1. Clarifying the intention of expounding that all dharmas (phenomena) are without self-nature, divided into three: 1. Statement. 2. Explanation. 3. Conclusion. 2. Clarifying the intention of expounding that all dharmas are without substance, divided into three: 1. Statement. 2. Explanation. 3. Conclusion. 3. Clarifying the intention of expounding that all dharmas are without arising and ceasing, divided into three: 1. Statement. 2. Explanation. 3. Conclusion. 4. Clarifying the intention of expounding that all dharmas are equal to emptiness, divided into three: 1. Establishing the analogy, divided into two: 1. Establishing impure karma. 2. Establishing pure nature. 2. Combining with the Dharma, divided into two: 1. Establishing what is to be treated. 2. Establishing what can treat. 3. Conclusion. 5. Clarifying the intention of expounding that all dharmas are like illusions and dreams, divided into three: 1. Establishing the analogy. 2. Combining with the Dharma. 3. Conclusion. 3. Clarifying the merit and virtues of not grasping or rejecting anything within all realms of phenomena, and of being able to understand the characteristics of existence and non-existence, divided into two: 1. Establishing the cause. 2. Revealing the result. 3. Clarifying the conclusion.
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Among the six separate explanations, the second clarifies the aspect of establishing essential agreements, skillful means, divided into three: 1. General question. 2. Detailed answer. 3. Conclusion. The detailed answer is divided into six: 1. Relying on seeking food and drink etc. to clarify the means of establishing essential agreements, divided into three: 1. Establishing the matter to be sought. 2. Clarifying the essential agreement. 3. Clarifying the giving of the Dharma. 2. Relying on seeking fields etc., thirteen kinds of matters, to clarify the establishment of essential agreements.
方便分三。一立求事。二明要契。三明施法 三依脫難明立要契方便分三。一立求事分二。一標。二釋。二明要契。三明施法 四依救怖畏明立要契方便分三。一立求事。二明要契。三明施法 五依救別離苦明立要契方便分三。一立求事。二明要契。三明施法 六依救病苦明立要契方便分四。一立求事。二立要契。三明施法。四明勝利分二如論 三明總結。
四別釋分六中第三明異分意樂方便善巧相分四。一總問。二廣答分七 一依前門飲食等六事明異分意樂方便分三。一明立要契。二明不施。三明異意 二依求救厄難等明異分意樂方便分二。一明權舍。二明異意 三依現行剛桿業明異分意樂方便分四。一明方便。二明異意。三明勝利。四結 四依先為親厚明異分意樂方便分二。一明作親友。二明作親友勝利分二。一標。二釋 五依不奉行言教明異分意樂方便分二。一明不隨教。二明異意 六依所作立異分意樂方便分二。一明不作。二明異意 七依現不饒益事立異分意樂方便分二。一明作損惱。二明異意 第三明意趣 第四明總結。
四別釋分六中第四明逼迫所生方便善巧相分三。一總問。二廣答分三。一明得自在。二明教令。三明勝利。三總結。
四別釋分六中第五明施恩報恩方便善巧相分三。
【現代漢語翻譯】 現代漢語譯本 方便有三種：第一，確立所求之事；第二，闡明重要約定；第三，說明施行方法。 三、依據脫離災難來確立重要約定的方便，分為三部分：第一，確立所求之事，又分為兩部分：一、標示；二、解釋。第二，闡明重要約定。第三，說明施行方法。 四、依據救助恐懼畏懼來確立重要約定的方便，分為三部分：第一，確立所求之事；第二，闡明重要約定；第三，說明施行方法。 五、依據救助別離之苦來確立重要約定的方便，分為三部分：第一，確立所求之事；第二，闡明重要約定；第三，說明施行方法。 六、依據救助病苦來確立重要約定的方便，分為四部分：第一，確立所求之事；第二，確立重要約定；第三，說明施行方法；第四，說明勝利，分為兩部分，如論中所述。 三、總結。
四、分別解釋分為六部分，其中第三部分闡明不同意樂的方便善巧之相，分為四部分：第一，總的提問；第二，詳細的回答，分為七部分：第一，依據前面的飲食等六事，闡明不同意樂的方便，分為三部分：第一，闡明確立重要約定；第二，闡明不施捨；第三，闡明不同意。 第二，依據求救于厄難等，闡明不同意樂的方便，分為兩部分：第一，闡明權宜捨棄；第二，闡明不同意。 第三，依據現行強硬行為，闡明不同意樂的方便，分為四部分：第一，闡明方便；第二，闡明不同意；第三，闡明勝利；第四，總結。 第四，依據先前作為親厚之人，闡明不同意樂的方便，分為兩部分：第一，闡明作為親友；第二，闡明作為親友的勝利，分為兩部分：一、標示；二、解釋。 第五，依據不奉行言教，闡明不同意樂的方便，分為兩部分：第一，闡明不隨從教導；第二，闡明不同意。 第六，依據所作所為確立不同意樂的方便，分為兩部分：第一，闡明不作為；第二，闡明不同意。 第七，依據現在不饒益之事確立不同意樂的方便，分為兩部分：第一，闡明作出損害惱害；第二，闡明不同意。 第三，闡明意趣。 第四，闡明總結。
四、分別解釋分為六部分，其中第四部分闡明逼迫所產生的方便善巧之相，分為三部分：第一，總的提問；第二，詳細的回答，分為三部分：第一，闡明獲得自在；第二，闡明教令；第三，闡明勝利。第三，總結。
四、分別解釋分為六部分，其中第五部分闡明施恩報恩的方便善巧之相，分為三部分。
【English Translation】 English version There are three kinds of skillful means (Upaya): First, establishing the matter to be sought; second, clarifying the important agreement; third, explaining the method of implementation. Third, the skillful means of establishing an important agreement based on escaping from calamities is divided into three parts: First, establishing the matter to be sought, which is further divided into two parts: 1. Indication; 2. Explanation. Second, clarifying the important agreement. Third, explaining the method of implementation. Fourth, the skillful means of establishing an important agreement based on rescuing from fear and dread is divided into three parts: First, establishing the matter to be sought; second, clarifying the important agreement; third, explaining the method of implementation. Fifth, the skillful means of establishing an important agreement based on rescuing from the suffering of separation is divided into three parts: First, establishing the matter to be sought; second, clarifying the important agreement; third, explaining the method of implementation. Sixth, the skillful means of establishing an important agreement based on rescuing from the suffering of illness is divided into four parts: First, establishing the matter to be sought; second, establishing the important agreement; third, explaining the method of implementation; fourth, explaining the victory, which is divided into two parts, as described in the treatise. Third, summary.
Fourth, the separate explanations are divided into six parts, among which the third part explains the aspects of skillful means with different intentions, divided into four parts: First, a general question; second, a detailed answer, divided into seven parts: First, based on the six matters of food and drink, etc., explaining the skillful means with different intentions, divided into three parts: First, explaining the establishment of an important agreement; second, explaining non-giving; third, explaining different intentions. Second, based on seeking rescue from calamities, etc., explaining the skillful means with different intentions, divided into two parts: First, explaining expedient abandonment; second, explaining different intentions. Third, based on currently performing harsh actions, explaining the skillful means with different intentions, divided into four parts: First, explaining the skillful means; second, explaining different intentions; third, explaining the victory; fourth, summary. Fourth, based on previously acting as a close person, explaining the skillful means with different intentions, divided into two parts: First, explaining acting as a close friend; second, explaining the victory of acting as a close friend, divided into two parts: 1. Indication; 2. Explanation. Fifth, based on not following verbal instructions, explaining the skillful means with different intentions, divided into two parts: First, explaining not following teachings; second, explaining different intentions. Sixth, based on actions performed, establishing the skillful means with different intentions, divided into two parts: First, explaining non-action; second, explaining different intentions. Seventh, based on currently non-beneficial matters, establishing the skillful means with different intentions, divided into two parts: First, explaining causing harm and annoyance; second, explaining different intentions. Third, explaining the intention (Abhipraya). Fourth, explaining the summary.
Fourth, the separate explanations are divided into six parts, among which the fourth part explains the aspects of skillful means arising from coercion, divided into three parts: First, a general question; second, a detailed answer, divided into three parts: First, explaining obtaining freedom; second, explaining instructions; third, explaining the victory. Third, summary.
Fourth, the separate explanations are divided into six parts, among which the fifth part explains the aspects of skillful means of giving grace and repaying grace, divided into three parts.
一總問。二廣答分三。一立恩體分二。一標。二釋分六如論。二標報恩之人。三明受恩之義分三。一標。二釋。三結。三明總結。
四別釋分六中第六明究竟清凈方便善巧分三。一總問。二廣答分六 一依生睹史多天眾同分明清凈方便分四。一明地位。二明生處。三明受生勝利。四明受生意趣 二依下生人間明清凈方便分三。一明受生處分二。一標。二釋。二明出家相。三明出家意趣 三依難行苦行明清凈方便 四依同趣解脫明清凈方便 五依于正法生起恭敬明清凈方便分二。一立待請。二明勝利分二。一標。二釋 六依斷謗邪執明清凈方便分三。一標。二釋。三明勝利分二。一明說法勝利。二明學法勝利 三明總結釋名 第五明總結及勝利分四如論。
第三長行廣解分十六中第十三依妙陀羅尼明菩提分法分六。一總問。二略答。三列名分四如論。四別釋。五明得持地位。六明得持正行 第四別釋分四 一明法陀羅尼分三。一問。二答分二。一立因。二顯果。三結 二明義陀羅尼分三。一問。二答分二。一略答。二明差別。三結 三明咒陀羅尼分三。一問。二答分二。一立因。二顯果。三結 四明能得忍陀羅尼分三。一總問。二廣答。分三。一明得忍正行分十一如論。二立得忍所緣。三明修忍之法分四。
【現代漢語翻譯】 現代漢語譯本 一、總問。 二、廣答，分三： 一、立恩體，分二： 一、標。 二、釋，分六（如論）。 二、標報恩之人。 三、明受恩之義，分三： 一、標。 二、釋。 三、結。 三、明總結。
四、別釋，分六，其中第六明究竟清凈方便善巧，分三： 一、總問。 二、廣答，分六： 一、依生睹史多天（Tushita Heaven，欲界六天之一，彌勒菩薩所在）眾同分，明清凈方便，分四： 一、明地位。 二、明生處。 三、明受生勝利。 四、明受生意趣。 二、依下生人間，明清凈方便，分三： 一、明受生處，分二： 一、標。 二、釋。 二、明出家相。 三、明出家意趣。 三、依難行苦行，明清凈方便。 四、依同趣解脫，明清凈方便。 五、依于正法生起恭敬，明清凈方便，分二： 一、立待請。 二、明勝利，分二： 一、標。 二、釋。 六、依斷謗邪執，明清凈方便，分三： 一、標。 二、釋。 三、明勝利，分二： 一、明說法勝利。 二、明學法勝利。 三、明總結釋名。 五、明總結及勝利，分四（如論）。
第三、長行廣解，分十六，其中第十三依妙陀羅尼（Dharani，總持）明菩提分法，分六： 一、總問。 二、略答。 三、列名，分四（如論）。 四、別釋。 五、明得持地位。 六、明得持正行。 四、別釋，分四： 一、明法陀羅尼，分三： 一、問。 二、答，分二： 一、立因。 二、顯果。 三、結。 二、明義陀羅尼，分三： 一、問。 二、答，分二： 一、略答。 二、明差別。 三、結。 三、明咒陀羅尼，分三： 一、問。 二、答，分二： 一、立因。 二、顯果。 三、結。 四、明能得忍陀羅尼，分三： 一、總問。 二、廣答，分三： 一、明得忍正行，分十一（如論）。 二、立得忍所緣。 三、明修忍之法，分四。
【English Translation】 English version I. General Inquiry. II. Extensive Answer, divided into three: I. Establishing the Essence of Grace, divided into two: I. Statement. II. Explanation, divided into six (as in the treatise). II. Identifying the Person Repaying Grace. III. Clarifying the Meaning of Receiving Grace, divided into three: I. Statement. II. Explanation. III. Conclusion. III. Clarifying the Summary.
IV. Separate Explanations, divided into six, wherein the sixth clarifies ultimate purity, skillful means, divided into three: I. General Inquiry. II. Extensive Answer, divided into six: I. Relying on the shared destiny of beings in Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm, where Bodhisattva Maitreya resides), clarifying pure skillful means, divided into four: I. Clarifying the Status. II. Clarifying the Place of Birth. III. Clarifying the Victory of Rebirth. IV. Clarifying the Intent of Rebirth. II. Relying on descending to birth in the human realm, clarifying pure skillful means, divided into three: I. Clarifying the Place of Rebirth, divided into two: I. Statement. II. Explanation. II. Clarifying the Appearance of Renunciation. III. Clarifying the Intent of Renunciation. III. Relying on difficult practices and asceticism, clarifying pure skillful means. IV. Relying on the shared path to liberation, clarifying pure skillful means. V. Relying on generating reverence for the True Dharma, clarifying pure skillful means, divided into two: I. Establishing the expectation of being requested. II. Clarifying the Victory, divided into two: I. Statement. II. Explanation. VI. Relying on severing slander and wrong views, clarifying pure skillful means, divided into three: I. Statement. II. Explanation. III. Clarifying the Victory, divided into two: I. Clarifying the Victory of Teaching the Dharma. II. Clarifying the Victory of Learning the Dharma. III. Clarifying the Summary and Explaining the Name. V. Clarifying the Summary and Victory, divided into four (as in the treatise).
III. Extensive Explanation in Prose, divided into sixteen, wherein the thirteenth relies on the Wonderful Dharani (Dharani, total retention) to clarify the factors of Bodhi, divided into six: I. General Inquiry. II. Brief Answer. III. Listing the Names, divided into four (as in the treatise). IV. Separate Explanations. V. Clarifying the Status of Attaining and Maintaining. VI. Clarifying the Right Practice of Attaining and Maintaining. IV. Separate Explanations, divided into four: I. Clarifying the Dharma Dharani, divided into three: I. Inquiry. II. Answer, divided into two: I. Establishing the Cause. II. Revealing the Result. III. Conclusion. II. Clarifying the Meaning Dharani, divided into three: I. Inquiry. II. Answer, divided into two: I. Brief Answer. II. Clarifying the Differences. III. Conclusion. III. Clarifying the Mantra Dharani, divided into three: I. Inquiry. II. Answer, divided into two: I. Establishing the Cause. II. Revealing the Result. III. Conclusion. IV. Clarifying the Ability to Attain the Patience Dharani, divided into three: I. General Inquiry. II. Extensive Answer, divided into three: I. Clarifying the Right Practice of Attaining Patience, divided into eleven (as in the treatise). II. Establishing the Object of Attaining Patience. III. Clarifying the Method of Cultivating Patience, divided into four.
一明瞭遍所計所執空義分三。一立因。二顯果。三結。二明證得圓實是真有義分三。一立因。二顯果。三結。三明得忍義分二。一立因。二顯果分二如論。四明勝利功德分二。一立因。二顯果分二如論。第三總結 第五明得陀羅尼地位分三。一依初地已上明得法義二陀羅尼地位分二。一明決定堅住廣大義。二明非決定堅住廣大義。二例明咒陀羅尼地位。三依法勝解行地明得忍陀羅尼地位 第六明得陀羅尼正行分三。一總標。二徴問。三列釋分四如論。
第三長行廣解分十六中第十四依所修正愿明菩提分法分四。一總問。二略答。三列名分五如論。四別釋分五 一明發心願分三。一立發心處所。二立能發之心。三結 二明受生愿分二。一明正義。二結 三明所行愿分二。一明正義分二。一依思擇諸法明所行愿。二依修四無量等明所行愿 四明正愿分二。一明正義分二。一依攝六度等菩提分法法明正愿。二依十自在等功德明正愿。二結 五明大愿分二。一明出處。二廣分別分二。一總標。二別釋分十。一依供養無量如來明大愿相。二依防護傳持正法明大愿相。三依降下等明大愿相。四依菩薩正行明大愿相。五依成熟有情明大愿相。六依普現身明大愿相。七依能凈佛土明大愿相。八依同一意樂加行明大愿相。九依所有
【現代漢語翻譯】 一、闡明遍計所執性空的意義，分為三部分：一、建立原因；二、顯示結果；三、總結。 二、闡明證得圓成實性是真實存在的意義，分為三部分：一、建立原因；二、顯示結果；三、總結。 三、闡明獲得安忍的意義，分為兩部分：一、建立原因；二、顯示結果，結果又分為兩種，如論中所述。 四、闡明勝利功德，分為兩部分：一、建立原因；二、顯示結果，結果又分為兩種，如論中所述。 第三，總結以上內容。 第五、闡明獲得陀羅尼（Dharani，總持）的地位，分為三部分：一、依據初地（初地，the first bhumi）以上闡明獲得法的意義；二、陀羅尼的地位，分為兩部分：一、闡明決定、堅固、廣大的意義；二、闡明非決定、堅固、廣大的意義；二、舉例闡明咒語陀羅尼的地位；三、依法勝解行地闡明獲得安忍陀羅尼的地位。 第六、闡明獲得陀羅尼的正行，分為三部分：一、總標；二、提問；三、列舉解釋，解釋分為四種，如論中所述。 第三大段長行廣解，在十六部分中，第十四部分是依據所修正的誓願闡明菩提分法，分為四部分：一、總問；二、略答；三、列舉名稱，分為五種，如論中所述；四、分別解釋，分為五部分： 一、闡明發心愿，分為三部分：一、建立發心處所；二、建立能發之心；三、總結。 二、闡明受生愿，分為兩部分：一、闡明正義；二、總結。 三、闡明所行愿，分為兩部分：一、闡明正義，正義又分為兩種：一、依據思擇諸法闡明所行愿；二、依據修四無量心等闡明所行愿。 四、闡明正愿，分為兩部分：一、闡明正義，正義又分為兩種：一、依據攝取六度（Paramita，六波羅蜜）等菩提分法闡明正愿；二、依據十自在等功德闡明正愿；二、總結。 五、闡明大愿，分為兩部分：一、闡明出處；二、廣泛分別，分為兩部分：一、總標；二、分別解釋，分為十種：一、依據供養無量如來闡明大愿相；二、依據防護傳持正法闡明大愿相；三、依據降下等闡明大愿相；四、依據菩薩正行闡明大愿相；五、依據成熟有情闡明大愿相；六、依據普現身闡明大愿相；七、依據能凈佛土闡明大愿相；八、依據同一意樂加行闡明大愿相；九、依據所有
【English Translation】 I. Explaining the meaning of the emptiness of the Parikalpita (遍所計所執) nature, divided into three parts: 1. Establishing the cause; 2. Showing the result; 3. Conclusion. II. Explaining the meaning of attaining the Parinispanna (圓成實) nature as truly existent, divided into three parts: 1. Establishing the cause; 2. Showing the result; 3. Conclusion. III. Explaining the meaning of attaining acceptance (忍), divided into two parts: 1. Establishing the cause; 2. Showing the result, which is further divided into two types, as described in the treatise. IV. Explaining the benefits and merits, divided into two parts: 1. Establishing the cause; 2. Showing the result, which is further divided into two types, as described in the treatise. Third, summarizing the above content. V. Explaining the position of attaining Dharani (陀羅尼, total retention), divided into three parts: 1. Explaining the meaning of attaining the Dharma based on the first Bhumi (初地, the first ground) and above; 2. The position of Dharani, divided into two parts: 1. Explaining the meaning of determination, firmness, and vastness; 2. Explaining the meaning of non-determination, firmness, and vastness; 2. Illustrating the position of mantra Dharani; 3. Explaining the position of attaining acceptance Dharani based on the Adhimukti-caryā-bhūmi (法勝解行地, the ground of practice through faith and understanding). VI. Explaining the correct practice of attaining Dharani, divided into three parts: 1. General statement; 2. Questioning; 3. Listing and explaining, with the explanation divided into four types, as described in the treatise. The third major section, extensive explanation in long verses, among the sixteen parts, the fourteenth part is explaining the Bodhipakṣika-dharmas (菩提分法, factors of enlightenment) based on the vows that have been corrected, divided into four parts: 1. General question; 2. Brief answer; 3. Listing the names, divided into five types, as described in the treatise; 4. Separate explanations, divided into five parts: I. Explaining the aspiration of Bodhicitta (發心愿, the aspiration for enlightenment), divided into three parts: 1. Establishing the place of generating Bodhicitta; 2. Establishing the mind that can generate Bodhicitta; 3. Conclusion. II. Explaining the vow of taking rebirth (受生愿), divided into two parts: 1. Explaining the correct meaning; 2. Conclusion. III. Explaining the vow of practice (所行愿), divided into two parts: 1. Explaining the correct meaning, which is further divided into two types: 1. Explaining the vow of practice based on contemplating the Dharmas; 2. Explaining the vow of practice based on cultivating the four immeasurables, etc. IV. Explaining the correct vow (正愿), divided into two parts: 1. Explaining the correct meaning, which is further divided into two types: 1. Explaining the correct vow based on embracing the Bodhipakṣika-dharmas such as the six Paramitas (六度, perfections); 2. Explaining the correct vow based on the merits such as the ten powers; 2. Conclusion. V. Explaining the great vow (大愿), divided into two parts: 1. Explaining the source; 2. Extensive differentiation, divided into two parts: 1. General statement; 2. Separate explanations, divided into ten types: 1. Explaining the aspect of the great vow based on making offerings to immeasurable Tathagatas (如來, Thus Come Ones); 2. Explaining the aspect of the great vow based on protecting and transmitting the correct Dharma; 3. Explaining the aspect of the great vow based on descending, etc.; 4. Explaining the aspect of the great vow based on the correct practice of Bodhisattvas; 5. Explaining the aspect of the great vow based on maturing sentient beings; 6. Explaining the aspect of the great vow based on universally manifesting bodies; 7. Explaining the aspect of the great vow based on purifying Buddha lands; 8. Explaining the aspect of the great vow based on the same intention and effort; 9. Explaining based on all
加行皆不唐捐明大愿相。十依速證等覺明大愿相。
第三長行廣解分十六中第十五依三三摩地明菩提分法分三。一明三定體相。二明建立三定意趣。三明修三定勝利 初文分三。一明空三摩地分三。一問。二答分二。一立因。二顯果。三結。二明無愿三摩地分三。一問。二答分二。一立因。二顯果。三結。三明無相三摩地分三。一問。二答分二。一立因。二顯果。三結 第二明建立三定意趣分五。一總問。二略答。三列名分二如論。四別釋分二。一明有法。二明非有法。五明建立三定意趣分三。一明建立無愿三摩地意趣分二。一立因。二顯果。二明建立無相三摩地意趣分二。一立因。二顯果。三明建立空三摩地意趣分二。一立因。二顯果 第三明修三定勝利分二。一依自乘明自利勝利。二依他乘明利他勝利分二。一標。二釋。
第三長行廣解分十六中第十六依四種法嗢柁南明菩提分法分六。一總標。二明說之意趣。三徴問。四列名分四如論。五釋名分三如論。六別釋分四。一明觀一切行皆無常義。二明觀一切行是苦義。三明觀一切法無有我義。四觀涅槃是寂靜義。
初文分三。一總問。二廣答。三總結 廣答分九 一依諸行言說自性於一切時不可得明觀無常分三。一立因。二顯果。三結 二依不了
【現代漢語翻譯】 現代漢語譯本： 加行皆不唐捐，彰顯廣大誓願的殊勝面貌。迅速證得等覺菩提，彰顯廣大誓願的殊勝面貌。
第三長行廣解分為十六部分，其中第十五部分是依據三種三摩地闡明菩提分法，又分為三個小部分：一是闡明三種禪定的體性和相狀；二是闡明建立三種禪定的意趣；三是闡明修習三種禪定的殊勝利益。首先，闡明三種禪定的體性和相狀，又分為三個小部分：一是闡明空三摩地，又分為三個小部分：一為提問；二為回答，回答又分為兩部分：一是建立原因；二是顯示結果；三是總結。二是闡明無愿三摩地，又分為三個小部分：一為提問；二為回答，回答又分為兩部分：一是建立原因；二是顯示結果；三是總結。三是闡明無相三摩地，又分為三個小部分：一為提問；二為回答，回答又分為兩部分：一是建立原因；二是顯示結果；三是總結。
第二，闡明建立三種禪定的意趣，分為五個小部分：一是總的提問；二是簡略的回答；三是列出名稱，如同論中所說；四是分別解釋，分為兩部分：一是闡明有法；二是闡明非有法；五是闡明建立三種禪定的意趣，分為三個小部分：一是闡明建立無愿三摩地的意趣，分為兩部分：一是建立原因；二是顯示結果；二是闡明建立無相三摩地的意趣，分為兩部分：一是建立原因；二是顯示結果；三是闡明建立空三摩地的意趣，分為兩部分：一是建立原因；二是顯示結果。
第三，闡明修習三種禪定的殊勝利益，分為兩部分：一是依據自乘闡明自利的殊勝利益；二是依據他乘闡明利他的殊勝利益，又分為兩部分：一是標示；二是解釋。
第三長行廣解分為十六部分，其中第十六部分是依據四種法嗢柁南（Udanas，綱要偈）闡明菩提分法，分為六個小部分：一是總的標示；二是闡明宣說的意趣；三是提出疑問；四是列出名稱，如同論中所說；五是解釋名稱，如同論中所說；六是分別解釋，分為四個小部分：一是闡明觀察一切行皆是無常的意義；二是闡明觀察一切行皆是痛苦的意義；三是闡明觀察一切法皆無有我的意義；四是觀察涅槃是寂靜的意義。
首先，闡明總的意義，分為三個小部分：一是總的提問；二是廣泛的回答；三是總結。廣泛的回答分為九個小部分：一是依據諸行言說的自性在一切時都不可得，闡明觀察無常，分為三個小部分：一是建立原因；二是顯示結果；三是總結；二是依據不了
【English Translation】 English version: The practice does not go in vain, manifesting the magnificent aspect of the great vow. Quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), manifesting the magnificent aspect of the great vow.
The third long passage is broadly explained in sixteen parts, of which the fifteenth part explains the Bodhi-anga-dharmas (factors of enlightenment) based on the three Samadhis (concentration), and is further divided into three sub-parts: First, explaining the substance and characteristics of the three Dhyanas (meditative states); second, explaining the intention of establishing the three Dhyanas; third, explaining the excellent benefits of practicing the three Dhyanas. First, explaining the substance and characteristics of the three Dhyanas, which is further divided into three sub-parts: First, explaining the Śūnyatā-samādhi (concentration on emptiness), which is further divided into three sub-parts: one is the question; two is the answer, and the answer is further divided into two parts: one is establishing the cause; two is showing the result; three is the conclusion. Second, explaining the Apranihita-samādhi (wishless concentration), which is further divided into three sub-parts: one is the question; two is the answer, and the answer is further divided into two parts: one is establishing the cause; two is showing the result; three is the conclusion. Third, explaining the Animitta-samādhi (signless concentration), which is further divided into three sub-parts: one is the question; two is the answer, and the answer is further divided into two parts: one is establishing the cause; two is showing the result; three is the conclusion.
Second, explaining the intention of establishing the three Dhyanas, divided into five sub-parts: one is the general question; two is the brief answer; three is listing the names, as mentioned in the treatise; four is explaining separately, divided into two parts: one is explaining the existent dharmas; two is explaining the non-existent dharmas; five is explaining the intention of establishing the three Dhyanas, divided into three sub-parts: one is explaining the intention of establishing the Apranihita-samādhi, divided into two parts: one is establishing the cause; two is showing the result; two is explaining the intention of establishing the Animitta-samādhi, divided into two parts: one is establishing the cause; two is showing the result; three is explaining the intention of establishing the Śūnyatā-samādhi, divided into two parts: one is establishing the cause; two is showing the result.
Third, explaining the excellent benefits of practicing the three Dhyanas, divided into two parts: one is explaining the excellent benefits of self-benefit based on one's own vehicle; two is explaining the excellent benefits of benefiting others based on other vehicles, which is further divided into two parts: one is the indication; two is the explanation.
The third long passage is broadly explained in sixteen parts, of which the sixteenth part explains the Bodhi-anga-dharmas based on the four Dharma Udānas (summarizing verses), divided into six sub-parts: one is the general indication; two is explaining the intention of expounding; three is raising questions; four is listing the names, as mentioned in the treatise; five is explaining the names, as mentioned in the treatise; six is explaining separately, divided into four sub-parts: one is explaining the meaning of observing all conditioned things as impermanent; two is explaining the meaning of observing all conditioned things as suffering; three is explaining the meaning of observing all dharmas as without self; four is observing Nirvana (extinction) as quiescence.
First, explaining the general meaning, divided into three sub-parts: one is the general question; two is the broad answer; three is the conclusion. The broad answer is divided into nine sub-parts: one is explaining the observation of impermanence based on the fact that the self-nature of the words of all conditioned things is unattainable at all times, divided into three sub-parts: one is establishing the cause; two is showing the result; three is the conclusion; two is based on not understanding
離言說事是真實明觀無常分三。一立因。二顯果。三結 三依了三世行悉是無常明觀無常分三。一觀過去諸行無常分三。一標。二釋。三結。二觀現在行無常分三。一標。二釋分二。一明因不可得。二明果可得。三結。三觀未來行無常分三。一標。二釋分二。一明因不可得。二明果不可得 四依於三世觀有為四相明觀無常分二。一總標分二。一標三相。二標第四相。二別釋分四。一明觀生義。二明觀住義。三明觀老義。四明觀滅義 五依唯觀生等自性不見有別自性明觀無常分二。一明不見生等三有別自性。二明不見滅壞有別自性 六明攝四相義分二。一總標。二列釋分二如論 七明建立三相意趣分三。一明立生相意趣。二明立滅相意趣。三明立住老相意趣 八明除四相外更無實物義分三。一明正義。二徴。三答所以分二。一依生時明無實相義。二依住等明無物義 九立現量破生等四種相分二。一總標。二別釋分四。一破生相不成分二。一破離色等諸行外別有生法可得義分二。一立。二破分二。一標。二釋。二破行生與彼生生一異義分二。一立。二破分二。一破一義。二破異義。第二例破餘三相。第三破執別有滅法自性是實物有義分三。一立。二破分二。一破滅有生義分二。一明正義。二立喻顯過。二破滅有滅義分二。
【現代漢語翻譯】 現代漢語譯本： 離言說事是真實明觀無常分三：一、立因；二、顯果；三、結。意思是，不依賴言語描述，直接觀察事物的真實，從而清晰地認識到無常的本質，這可以分為三個部分：首先，確立觀察無常的理由（因）；其次，展示觀察無常所能獲得的成果（果）；最後，總結這一觀察過程。 三依了三世行悉是無常明觀無常分三：一、觀過去諸行無常分三：一、標；二、釋；三、結。二、觀現在行無常分三：一、標；二、釋分二：一、明因不可得；二、明果可得。三、結。三、觀未來行無常分三：一、標；二、釋分二：一、明因不可得；二、明果不可得。意思是，依據對過去、現在、未來三世諸行（一切事物和現象）的觀察，認識到它們都是無常的，這種清晰地認識無常可以分為三個方面：首先，觀察過去諸行的無常，這又可以分為三個步驟：標示（指出觀察對像），解釋（說明其無常性），總結。其次，觀察現在諸行的無常，同樣分為三個步驟：標示，解釋（又分為兩點：說明導致現在諸行的『因』是不可得的，說明現在諸行的『果』是可以觀察到的），總結。最後，觀察未來諸行的無常，也分為三個步驟：標示，解釋（又分為兩點：說明導致未來諸行的『因』是不可得的，說明未來諸行的『果』也是不可得的）。 四依於三世觀有為四相明觀無常分二：一、總標分二：一、標三相；二、標第四相。二、別釋分四：一、明觀生義；二、明觀住義；三、明觀老義；四、明觀滅義。意思是，依據對過去、現在、未來三世的觀察，認識到『有為法』（由因緣和合而成的法）的四種相狀（生、住、老、滅），從而清晰地認識到無常。這可以分為兩個部分：首先，總體標示，又分為兩點：標示前三種相狀（生、住、老），標示第四種相狀（滅）。其次，分別解釋，分為四個方面：說明觀察『生』的意義，說明觀察『住』的意義，說明觀察『老』的意義，說明觀察『滅』的意義。 五依唯觀生等自性不見有別自性明觀無常分二：一、明不見生等三有別自性。二、明不見滅壞有別自性。意思是，僅僅依據觀察『生』等的自性，而沒有看到有其他的自性，從而清晰地認識到無常。這可以分為兩個部分：首先，說明沒有看到『生』等三種相狀有不同的自性。其次，說明沒有看到『滅壞』有不同的自性。 六明攝四相義分二：一、總標。二、列釋分二如論。意思是，說明包含四種相狀的意義，分為兩個部分：首先，總體標示。其次，列舉解釋，具體內容如論中所述。 七明建立三相意趣分三：一、明立生相意趣。二、明立滅相意趣。三、明立住老相意趣。意思是，說明建立三種相狀（生、滅、住/老）的意圖，分為三個部分：首先，說明建立『生』相的意圖。其次，說明建立『滅』相的意圖。最後，說明建立『住』和『老』相的意圖。 八明除四相外更無實物義分三：一、明正義。二、徴。三、答所以分二：一、依生時明無實相義。二、依住等明無物義。意思是，說明除了四種相狀之外，再沒有真實存在的物體。分為三個部分：首先，說明正確的意義。其次，提出疑問。最後，回答疑問，又分為兩點：依據『生』的時候，說明沒有真實存在的相狀的意義。依據『住』等，說明沒有物體的意義。 九立現量破生等四種相分二：一、總標。二、別釋分四：一、破生相不成分二：一、破離色等諸行外別有生法可得義分二：一、立。二、破分二：一、標。二、釋。二、破行生與彼生生一異義分二：一、立。二、破分二：一、破一義。二、破異義。第二例破餘三相。第三破執別有滅法自性是實物有義分三：一、立。二、破分二：一、破滅有生義分二：一、明正義。二、立喻顯過。二、破滅有滅義分二：意思是，建立現量（直接經驗）來破斥『生』等四種相狀。分為兩個部分：首先，總體標示。其次，分別解釋，分為四個方面：首先，破斥『生』相的不成立，又分為兩點：首先，破斥離開『色』等諸行之外，另外存在可以獲得的『生法』的意義，又分為兩步：確立觀點，破斥觀點，破斥觀點又分為兩步：標示，解釋。其次，破斥『行』的產生與『彼生』（生出來的東西）之間是一還是異的意義，又分為兩步：確立觀點，破斥觀點，破斥觀點又分為兩步：破斥『一』的意義，破斥『異』的意義。第二，用類似的方法破斥其餘三種相狀。第三，破斥執著另外存在『滅法』的自性，並且認為它是真實存在的物體，分為三個部分：首先，確立觀點。其次，破斥觀點，又分為兩點：首先，破斥『滅』有『生』的意義，又分為兩步：說明正確的意義，建立比喻來顯示過失。其次，破斥『滅』有『滅』的意義。
【English Translation】 English version: 'Liyan Shuo Shi' (離言說事, transcending verbal expression) is the true and clear observation of impermanence, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Concluding. This means directly observing the truth of things without relying on verbal descriptions, thereby clearly recognizing the essence of impermanence. This can be divided into three parts: First, establish the reason (cause) for observing impermanence; second, demonstrate the results (fruit) that can be obtained by observing impermanence; and finally, summarize this observation process. 'San Yi Liao San Shi Xing Xi Shi Wuchang Mingguan Wuchang' (三依了三世行悉是無常明觀無常, relying on the three times to observe all phenomena as impermanent) is divided into three parts: 1. Observing the impermanence of past phenomena, divided into three parts: 1. Labeling; 2. Explaining; 3. Concluding. 2. Observing the impermanence of present phenomena, divided into three parts: 1. Labeling; 2. Explaining, divided into two parts: 1. Clarifying that the cause is unattainable; 2. Clarifying that the result is attainable. 3. Concluding. 3. Observing the impermanence of future phenomena, divided into three parts: 1. Labeling; 2. Explaining, divided into two parts: 1. Clarifying that the cause is unattainable; 2. Clarifying that the result is unattainable. This means that based on the observation of the phenomena (all things and phenomena) of the past, present, and future, recognizing that they are all impermanent. This clear recognition of impermanence can be divided into three aspects: First, observing the impermanence of past phenomena, which can be divided into three steps: labeling (pointing out the object of observation), explaining (explaining its impermanence), and concluding. Second, observing the impermanence of present phenomena, also divided into three steps: labeling, explaining (divided into two points: explaining that the 'cause' leading to present phenomena is unattainable, and explaining that the 'result' of present phenomena can be observed), and concluding. Finally, observing the impermanence of future phenomena, also divided into three steps: labeling, explaining (divided into two points: explaining that the 'cause' leading to future phenomena is unattainable, and explaining that the 'result' of future phenomena is also unattainable). 'Si Yi Yu San Shi Guan Youwei Si Xiang Mingguan Wuchang' (四依於三世觀有為四相明觀無常, relying on the three times to observe the four characteristics of conditioned phenomena) is divided into two parts: 1. Overall labeling, divided into two parts: 1. Labeling the three characteristics; 2. Labeling the fourth characteristic. 2. Separate explanation, divided into four parts: 1. Explaining the meaning of observing 'birth'; 2. Explaining the meaning of observing 'abiding'; 3. Explaining the meaning of observing 'aging'; 4. Explaining the meaning of observing 'cessation'. This means that based on the observation of the past, present, and future, recognizing the four characteristics (birth, abiding, aging, cessation) of 'conditioned phenomena' (dharmas formed by the combination of causes and conditions), thereby clearly recognizing impermanence. This can be divided into two parts: First, overall labeling, divided into two points: labeling the first three characteristics (birth, abiding, aging), and labeling the fourth characteristic (cessation). Second, separate explanation, divided into four aspects: explaining the meaning of observing 'birth', explaining the meaning of observing 'abiding', explaining the meaning of observing 'aging', and explaining the meaning of observing 'cessation'. 'Wu Yi Wei Guan Sheng Deng Zixing Bujian You Bie Zixing Mingguan Wuchang' (五依唯觀生等自性不見有別自性明觀無常, relying solely on observing the self-nature of birth, etc., without seeing any other self-nature) is divided into two parts: 1. Clarifying that there is no separate self-nature in birth, etc. 2. Clarifying that there is no separate self-nature in cessation and destruction. This means that only based on observing the self-nature of 'birth' etc., without seeing any other self-nature, thereby clearly recognizing impermanence. This can be divided into two parts: First, explaining that there is no different self-nature in the three characteristics of 'birth' etc. Second, explaining that there is no different self-nature in 'cessation and destruction'. 'Liu Ming She Si Xiang Yi' (六明攝四相義, explaining the meaning of encompassing the four characteristics) is divided into two parts: 1. Overall labeling. 2. Listing and explaining, divided into two parts as in the treatise. This means explaining the meaning of including the four characteristics, divided into two parts: First, overall labeling. Second, listing and explaining, with specific content as described in the treatise. 'Qi Ming Jianli San Xiang Yiqu' (七明建立三相意趣, explaining the intention of establishing the three characteristics) is divided into three parts: 1. Explaining the intention of establishing the characteristic of 'birth'. 2. Explaining the intention of establishing the characteristic of 'cessation'. 3. Explaining the intention of establishing the characteristics of 'abiding' and 'aging'. This means explaining the intention of establishing the three characteristics (birth, cessation, abiding/aging), divided into three parts: First, explaining the intention of establishing the characteristic of 'birth'. Second, explaining the intention of establishing the characteristic of 'cessation'. Finally, explaining the intention of establishing the characteristics of 'abiding' and 'aging'. 'Ba Ming Chu Si Xiang Wai Geng Wu Shiwu Yi' (八明除四相外更無實物義, explaining that there is no real substance other than the four characteristics) is divided into three parts: 1. Explaining the correct meaning. 2. Questioning. 3. Answering the reason, divided into two parts: 1. Explaining the meaning of no real characteristic based on the time of 'birth'. 2. Explaining the meaning of no substance based on 'abiding' etc. This means explaining that there is no real object existing other than the four characteristics. Divided into three parts: First, explaining the correct meaning. Second, raising questions. Finally, answering the questions, divided into two points: Based on the time of 'birth', explaining the meaning of no real characteristic. Based on 'abiding' etc., explaining the meaning of no substance. 'Jiu Li Xianliang Po Sheng Deng Si Zhong Xiang' (九立現量破生等四種相, establishing direct experience to refute the four characteristics of birth, etc.) is divided into two parts: 1. Overall labeling. 2. Separate explanation, divided into four parts: 1. Refuting the non-establishment of the characteristic of 'birth', divided into two parts: 1. Refuting the meaning that there is a separate 'birth dharma' obtainable apart from 'form' etc., divided into two steps: Establishing a viewpoint, refuting the viewpoint, refuting the viewpoint divided into two steps: Labeling, explaining. 2. Refuting the meaning of whether the arising of 'phenomena' and 'that which is born from it' are the same or different, divided into two steps: Establishing a viewpoint, refuting the viewpoint, refuting the viewpoint divided into two steps: Refuting the meaning of 'same', refuting the meaning of 'different'. Second, refuting the remaining three characteristics in a similar way. Third, refuting the attachment to the self-nature of 'cessation dharma' as a real existing object, divided into three parts: First, establishing a viewpoint. Second, refuting the viewpoint, divided into two points: First, refuting the meaning that 'cessation' has 'birth', divided into two steps: Explaining the correct meaning, establishing a metaphor to show the fault. Second, refuting the meaning that 'cessation' has 'cessation'.
一標。二釋。第三總結。第四顯若軌生等四相是實有者則無離欲解脫過失分二。一明非理。二明正理 第三明結。
第六別釋分四中第二明觀一切行是苦分三。一總標。二列釋。三總結。
第六別釋分四中第三明觀一切法無有我義分四。一總標。二列名分二如論。三別釋分二。一明人無我性分二。一標。二釋。二明法無我性分二。一標。二釋。四總結。
第六別釋分四中第四明觀涅槃是寂靜義分三。一略顯涅槃體分三。一立因。二顯果。三結。第二釋名分二。一依果滅立寂靜義。二依因滅立寂靜義。第三明地前菩薩及未證得現觀下乘不能了悟真實涅槃過失之義分三 一明正義分三。一立有勝解。二顯無正智見過。三答難 二立喻分二。一立王子及長者子喻分二。一立喻分二。一立幼年喻分二。一明賜法。二明受用。二立長大喻分四。一立諸真。二明不了。三顯善巧。四明自知其過。二法合分七。一明宮室喻。二明幼童喻。三明父喻。四明假鹿等車喻。五明贊說真實鹿車等喻。六明覆於後時長大喻。七明證初地及現觀勝利功德分二。一明自見其過失分二。一標。二釋。二明於真生信。第二立病人喻分二。一立喻分二。一立先病喻分三。一明求藥。二明服藥。三顯病。二立后病喻分四。一勸舍前。二明
【現代漢語翻譯】 一、標宗（確定主題）。二、解釋。三、總結。四、闡明如果認為軌生等四相（生、住、異、滅四相）是真實存在的，那麼就不會有離欲解脫的過失。分為兩部分：一、說明不合理的方面。二、說明合理的方面。第三、總結。
在第六部分（別釋）的四個方面中，第二方面是闡明觀察一切行（一切事物）皆是苦。分為三部分：一、總標（總體標示）。二、列釋（逐一解釋）。三、總結。
在第六部分（別釋）的四個方面中，第三方面是闡明觀察一切法（一切事物）皆無我義。分為四部分：一、總標。二、列名，分為兩部分，如論中所述。三、別釋，分為兩部分：一、闡明人無我性，分為兩部分：一、標示。二、解釋。二、闡明法無我性，分為兩部分：一、標示。二、解釋。四、總結。
在第六部分（別釋）的四個方面中，第四方面是闡明觀察涅槃（Nirvana，佛教術語，指解脫后的境界）是寂靜義。分為三部分：一、簡略地闡明涅槃的本體，分為三部分：一、立因（建立原因）。二、顯果（顯示結果）。三、總結。第二、解釋名稱，分為兩部分：一、依據果滅（結果的滅除）來建立寂靜義。二、依據因滅（原因的滅除）來建立寂靜義。第三、闡明地前菩薩（指尚未證得初地果位的菩薩）以及未證得現觀（直接證悟）的下乘（小乘）修行者不能了悟真實涅槃的過失之義，分為三部分：一、闡明正義，分為三部分：一、建立勝解（殊勝的理解）。二、顯示沒有正確的智慧見解的過失。三、回答疑問。二、建立比喻，分為兩部分：一、建立王子及長者子（富家子弟）的比喻，分為兩部分：一、建立比喻，分為兩部分：一、建立幼年時的比喻，分為兩部分：一、闡明賜予（給予）法。二、闡明受用（接受和使用）。二、建立長大后的比喻，分為四部分：一、建立諸真（各種真實的事物）。二、闡明不了（不瞭解）。三、顯示善巧（善巧方便）。四、闡明自己知道自己的過失。二、法合（將比喻與佛法結合），分為七部分：一、闡明宮室的比喻。二、闡明幼童的比喻。三、闡明父親的比喻。四、闡明假鹿等車的比喻。五、闡明贊說真實鹿車等的比喻。六、闡明在後時長大（長大后）的比喻。七、闡明證得初地（菩薩的第一個果位）及現觀的勝利功德，分為兩部分：一、闡明自己見到自己的過失，分為兩部分：一、標示。二、解釋。二、闡明對於真實產生信心。第二、建立病人的比喻，分為兩部分：一、建立比喻，分為兩部分：一、建立先病（生病前）的比喻，分為三部分：一、闡明求藥（尋求藥物）。二、闡明服藥（服用藥物）。三、顯示病（顯示疾病）。二、建立后病（生病後）的比喻，分為四部分：一、勸舍前（勸說捨棄之前的）。二、明
【English Translation】 1. Topic Identification. 2. Explanation. 3. Summary. 4. Clarification that if the four characteristics of origination, etc. (birth, duration, change, and extinction) are considered truly existent, then there would be no fault of liberation from desire. Divided into two parts: 1. Explaining the unreasonable aspects. 2. Explaining the reasonable aspects. 3. Summary.
In the second of the four aspects of the sixth section (Detailed Explanation), it clarifies observing all phenomena (all things) as suffering. Divided into three parts: 1. General statement. 2. Detailed explanation. 3. Summary.
In the third of the four aspects of the sixth section (Detailed Explanation), it clarifies observing all dharmas (all things) as having no self. Divided into four parts: 1. General statement. 2. Listing of names, divided into two parts, as stated in the treatise. 3. Detailed explanation, divided into two parts: 1. Clarifying the selflessness of persons, divided into two parts: 1. Statement. 2. Explanation. 2. Clarifying the selflessness of phenomena, divided into two parts: 1. Statement. 2. Explanation. 4. Summary.
In the fourth of the four aspects of the sixth section (Detailed Explanation), it clarifies observing Nirvana (Nirvana, a Buddhist term referring to the state after liberation) as the meaning of tranquility. Divided into three parts: 1. Briefly clarifying the essence of Nirvana, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Summary. 2. Explaining the name, divided into two parts: 1. Establishing the meaning of tranquility based on the cessation of the result. 2. Establishing the meaning of tranquility based on the cessation of the cause. 3. Clarifying the meaning of the faults of pre-bhumi Bodhisattvas (Bodhisattvas who have not yet attained the first bhumi) and Hinayana (Small Vehicle) practitioners who have not attained direct realization (abhisamaya) in not understanding true Nirvana, divided into three parts: 1. Clarifying the correct meaning, divided into three parts: 1. Establishing superior understanding. 2. Showing the fault of not having correct wisdom and view. 3. Answering difficulties. 2. Establishing a metaphor, divided into two parts: 1. Establishing the metaphor of the prince and the son of a wealthy man, divided into two parts: 1. Establishing the metaphor, divided into two parts: 1. Establishing the metaphor of childhood, divided into two parts: 1. Clarifying the giving of the Dharma. 2. Clarifying the receiving and using. 2. Establishing the metaphor of adulthood, divided into four parts: 1. Establishing all truths. 2. Clarifying not understanding. 3. Showing skillful means. 4. Clarifying knowing one's own faults. 2. Combining the Dharma (connecting the metaphor with the Dharma), divided into seven parts: 1. Clarifying the metaphor of the palace. 2. Clarifying the metaphor of the child. 3. Clarifying the metaphor of the father. 4. Clarifying the metaphor of the fake deer cart, etc. 5. Clarifying the metaphor of praising the real deer cart, etc. 6. Clarifying the metaphor of growing up later. 7. Clarifying the victorious merits of attaining the first bhumi (the first stage of a Bodhisattva) and direct realization, divided into two parts: 1. Clarifying seeing one's own faults, divided into two parts: 1. Statement. 2. Explanation. 2. Clarifying generating faith in the truth. 2. Establishing the metaphor of the patient, divided into two parts: 1. Establishing the metaphor, divided into two parts: 1. Establishing the metaphor of pre-illness, divided into three parts: 1. Clarifying seeking medicine. 2. Clarifying taking medicine. 3. Showing the illness. 2. Establishing the metaphor of post-illness, divided into four parts: 1. Advising to abandon the previous. 2. Clarifying
不受教。三明後藥。四明不信。二法合分三。一明病人喻。二明大醫人喻。三明後良藥等喻分二。一讚教勝德分三。一讚上三品德。二贊深三品德。三贊劣等三德。二明彼不受教 第三明初地菩薩及證現觀小乘行人功德勝利分三。一讚德。二立喻。三法合。
初持瑜伽處分十八中第十八明菩薩功德品分二。一總問。二廣答分四門。初門依希奇等七法明菩薩功德。第二門依無顛倒加行等六法明菩薩功德。第三門依受記等五法明菩薩功德。第四門依諸施設建立等九法明菩薩功德。
初門分二。一以頌略釋分七如論。二長行廣解分七。
一明五種甚希奇法分四。一總標。二徴問。三別釋。四總結 別分五。一依非有因緣明希奇法。二依常處生死忍無量苦明希奇法。三依解了調方便明希奇法。四依能悟入真實理趣明希奇法。五依具大威力希奇法 四總結。
二廣解分七中第二明五種非希奇成就甚希奇法分三。一總標。二徴問。三別釋分五 一依受利他苦明希奇法分三。一立因。二顯果。三結 二依善能了知染凈過失功德能凈有情明希奇法分三。一立因。二顯果。三結 三依定樂能凈有情明希奇法分三。一立因。二顯果。三結 四依六度善根能凈有情明希奇法分三。一立因。二顯果。三結 五依利他之
【現代漢語翻譯】 現代漢語譯本：不接受教誨。具備三明（Sanming，宿命明、天眼明、漏盡明）卻服用錯誤的藥物。具備四明（Siming，一般指聲明，或指四種智慧）卻不相信。兩種情況合起來可以分為三點來說明：第一，用病人來比喻；第二，用偉大的醫生來比喻；第三，用後來的良藥等來比喻，又可以分為兩點：第一，讚歎教誨殊勝的功德，又分為三點：一讚嘆上等三種功德，二讚歎深奧的三種功德，三讚歎下等三種功德；第二，說明他們不接受教誨。第三，說明初地菩薩以及證得現觀的小乘修行人的功德勝利，分為三點：一讚嘆功德，二設立比喻，三總結歸納。 《瑜伽師地論》初持瑜伽處分十八中，第十八品是說明菩薩功德品，分為兩部分：一總的提問，二詳細的回答，又分為四個方面。第一個方面，依據希奇等七法來說明菩薩的功德。第二個方面，依據無顛倒加行等六法來說明菩薩的功德。第三個方面，依據受記等五法來說明菩薩的功德。第四個方面，依據各種施設建立等九法來說明菩薩的功德。 第一個方面又分為兩部分：一用頌文簡略解釋，分為七點，如論中所述。二用長行文詳細解釋，分為七點。 第一點，說明五種非常希奇的法，分為四部分：一總的標示，二提出疑問，三分別解釋，四總結歸納。分別解釋又分為五點：一依據非有因緣來說明希奇的法，二依據常處生死忍受無量痛苦來說明希奇的法，三依據瞭解調伏的方便來說明希奇的法，四依據能夠悟入真實理趣來說明希奇的法，五依據具備大威力來說明希奇的法。四總結歸納。 第二點，詳細解釋分為七點，其中第二點是說明五種非希奇的成就，卻有非常希奇的法，分為三部分：一總的標示，二提出疑問，三分別解釋，分為五點：一依據承受利益他人的痛苦來說明希奇的法，分為三點：一建立原因，二顯示結果，三總結。二依據善於了知染污和清凈的過失和功德，能夠凈化有情眾生來說明希奇的法，分為三點：一建立原因，二顯示結果，三總結。三依據禪定的快樂能夠凈化有情眾生來說明希奇的法，分為三點：一建立原因，二顯示結果，三總結。四依據六度（Liudu，佈施、持戒、忍辱、精進、禪定、智慧）善根能夠凈化有情眾生來說明希奇的法，分為三點：一建立原因，二顯示結果，三總結。五依據利益他人。
【English Translation】 English version: Not receptive to teaching. Possessing the Three Clear Knowledges (Sanming: knowledge of past lives, clairvoyance, and the extinction of outflows) yet taking the wrong medicine. Possessing the Four Clear Knowledges (Siming, generally referring to declarations, or four kinds of wisdom) yet not believing. These two situations can be explained in three points: first, using the analogy of a sick person; second, using the analogy of a great physician; third, using the analogy of later good medicine, which can be further divided into two points: first, praising the superior virtues of the teachings, which is further divided into three points: praising the three superior virtues, praising the three profound virtues, and praising the three inferior virtues; second, explaining their non-receptiveness to teaching. Third, explaining the meritorious victories of the Bodhisattva of the first ground and the practitioners of the Hinayana path who have attained direct realization, divided into three points: praising the virtues, establishing analogies, and summarizing the Dharma. In the initial section on Yoga practices in the Yogacarabhumi-sastra, the eighteenth chapter explains the qualities of a Bodhisattva, divided into two parts: a general question and a detailed answer, which is further divided into four aspects. The first aspect explains the qualities of a Bodhisattva based on the seven Dharmas such as the miraculous. The second aspect explains the qualities of a Bodhisattva based on the six Dharmas such as non-inverted effort. The third aspect explains the qualities of a Bodhisattva based on the five Dharmas such as prediction. The fourth aspect explains the qualities of a Bodhisattva based on the nine Dharmas such as various establishments. The first aspect is further divided into two parts: a brief explanation using verses, divided into seven points as described in the treatise; and a detailed explanation using prose, divided into seven points. The first point explains the five very miraculous Dharmas, divided into four parts: a general indication, raising questions, separate explanations, and a summary. The separate explanations are further divided into five points: explaining the miraculous Dharma based on non-causal conditions, explaining the miraculous Dharma based on constantly abiding in birth and death and enduring immeasurable suffering, explaining the miraculous Dharma based on understanding the means of taming, explaining the miraculous Dharma based on being able to awaken to the true principle, and explaining the miraculous Dharma based on possessing great power. The fourth is a summary. The second point, the detailed explanation, is divided into seven points, among which the second point explains the five non-miraculous accomplishments, yet possessing very miraculous Dharmas, divided into three parts: a general indication, raising questions, and separate explanations, divided into five points: explaining the miraculous Dharma based on enduring the suffering of benefiting others, divided into three points: establishing the cause, revealing the result, and concluding. Explaining the miraculous Dharma based on being skilled in understanding the faults and merits of defilement and purity, and being able to purify sentient beings, divided into three points: establishing the cause, revealing the result, and concluding. Explaining the miraculous Dharma based on the joy of Samadhi being able to purify sentient beings, divided into three points: establishing the cause, revealing the result, and concluding. Explaining the miraculous Dharma based on the roots of virtue of the Six Perfections (Liudu: generosity, morality, patience, diligence, concentration, and wisdom) being able to purify sentient beings, divided into three points: establishing the cause, revealing the result, and concluding. Based on benefiting others.
事以為己利明希奇法分三。一立因。二顯果。三結。
二廣解分七中第三明五種於一切有情其心平等義分四。一總標。二徴問。三別釋分五 一依愿大菩提明心平等分二。一立因。二顯果 二依哀愍俱明心平等分二。一立因。二顯果 三依一子愛俱明心平等分二。一立因。二顯果 四依了一切有情法性平等明心平等分二。一立因。二顯果 五依平等行利益行明心平等分二。一立因。二顯果 四總結。
二廣解分七中第四明五種饒益義分三。一總標。二徴問。三別釋分 一依說授正命明饒益相分二。一立因。二顯果 二依能引義利明饒益相分二。一立因。二顯果 三依作依怙等明饒益相分二。一立因。二顯果 四依說善趣道明饒益相分二。一立因。二顯果 五依說授三乘明饒益相分二。一立因。二顯果。
二廣解分七中第五明五種報恩相分三。一總標。二徴問。三別釋分五。一依令學己德明報恩相。二依命學他德明報恩相。三依作依怙等明報恩相。四依勸令供養明報恩相。五依受持正法明報恩相。
二廣解分七中第六明五種常當欣贊分三。一總標。二徴問。三別釋分五。一依常值諸佛明常欣相。二依常聞六度等法明常欣相。三依成就勢力明常欣相。四依速證菩提明常欣相。五依弟子常和無諍明
【現代漢語翻譯】 現代漢語譯本： 將此事視為對自己有利，闡明希奇之法，分為三部分：一、確立原因；二、彰顯結果；三、總結。
在廣泛解釋的七部分中，第三部分闡明五種對一切有情（sattva，眾生）其心平等的意義，分為四部分：一、總的標示；二、提出疑問；三、分別解釋，又分為五部分：一、依據發願大菩提（mahābodhi，偉大的覺悟）之心，闡明心平等，分為兩部分：一、確立原因；二、彰顯結果；二、依據哀愍（karuna，憐憫）之心，共同闡明心平等，分為兩部分：一、確立原因；二、彰顯結果；三、依據視一切眾生如一子之愛，共同闡明心平等，分為兩部分：一、確立原因；二、彰顯結果；四、依據瞭解一切有情法性（dharma-dhātu，宇宙萬法的本體）平等，闡明心平等，分為兩部分：一、確立原因；二、彰顯結果；五、依據平等行和利益行，闡明心平等，分為兩部分：一、確立原因；二、彰顯結果；四、總結。
在廣泛解釋的七部分中，第四部分闡明五種饒益（hita，利益）的意義，分為三部分：一、總的標示；二、提出疑問；三、分別解釋，又分為五部分：一、依據宣說和授予正命（samyag-ājīva，正確的謀生方式），闡明饒益之相，分為兩部分：一、確立原因；二、彰顯結果；二、依據能夠引導義利，闡明饒益之相，分為兩部分：一、確立原因；二、彰顯結果；三、依據作為依靠和庇護等，闡明饒益之相，分為兩部分：一、確立原因；二、彰顯結果；四、依據宣說善趣之道，闡明饒益之相，分為兩部分：一、確立原因；二、彰顯結果；五、依據宣說和授予三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）之法，闡明饒益之相，分為兩部分：一、確立原因；二、彰顯結果。
在廣泛解釋的七部分中，第五部分闡明五種報恩之相，分為三部分：一、總的標示；二、提出疑問；三、分別解釋，又分為五部分：一、依據令人學習自己的德行，闡明報恩之相；二、依據命令學習他人的德行，闡明報恩之相；三、依據作為依靠和庇護等，闡明報恩之相；四、依據勸令供養，闡明報恩之相；五、依據受持正法，闡明報恩之相。
在廣泛解釋的七部分中，第六部分闡明五種應當常常欣讚的，分為三部分：一、總的標示；二、提出疑問；三、分別解釋，又分為五部分：一、依據常常值遇諸佛（Buddha，覺悟者），闡明常欣之相；二、依據常常聽聞六度（pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）等法，闡明常欣之相；三、依據成就勢力，闡明常欣之相；四、依據迅速證得菩提（bodhi，覺悟），闡明常欣之相；五、依據弟子常常和合無諍，闡明常欣之相。
【English Translation】 English version: Considering this matter as beneficial to oneself, clarifying the wonderful Dharma, divided into three parts: 1. Establishing the cause; 2. Manifesting the result; 3. Conclusion.
In the seven parts of the extensive explanation, the third part clarifies the meaning of five kinds of equanimity towards all sentient beings (sattva), divided into four parts: 1. General indication; 2. Raising questions; 3. Separate explanations, further divided into five parts: 1. Based on the aspiration for great Bodhi (mahābodhi), clarifying equanimity of mind, divided into two parts: 1. Establishing the cause; 2. Manifesting the result; 2. Based on compassion (karuna), jointly clarifying equanimity of mind, divided into two parts: 1. Establishing the cause; 2. Manifesting the result; 3. Based on loving all sentient beings as one's own child, jointly clarifying equanimity of mind, divided into two parts: 1. Establishing the cause; 2. Manifesting the result; 4. Based on understanding the equality of the Dharma-nature (dharma-dhātu) of all sentient beings, clarifying equanimity of mind, divided into two parts: 1. Establishing the cause; 2. Manifesting the result; 5. Based on equal practice and beneficial practice, clarifying equanimity of mind, divided into two parts: 1. Establishing the cause; 2. Manifesting the result; 4. Conclusion.
In the seven parts of the extensive explanation, the fourth part clarifies the meaning of five kinds of benefit (hita), divided into three parts: 1. General indication; 2. Raising questions; 3. Separate explanations, further divided into five parts: 1. Based on speaking and bestowing right livelihood (samyag-ājīva), clarifying the aspect of benefit, divided into two parts: 1. Establishing the cause; 2. Manifesting the result; 2. Based on being able to lead to benefit and advantage, clarifying the aspect of benefit, divided into two parts: 1. Establishing the cause; 2. Manifesting the result; 3. Based on acting as a refuge and protector, etc., clarifying the aspect of benefit, divided into two parts: 1. Establishing the cause; 2. Manifesting the result; 4. Based on speaking the path to good destinies, clarifying the aspect of benefit, divided into two parts: 1. Establishing the cause; 2. Manifesting the result; 5. Based on speaking and bestowing the Three Vehicles (triyāna), clarifying the aspect of benefit, divided into two parts: 1. Establishing the cause; 2. Manifesting the result.
In the seven parts of the extensive explanation, the fifth part clarifies the five aspects of repaying kindness, divided into three parts: 1. General indication; 2. Raising questions; 3. Separate explanations, further divided into five parts: 1. Based on causing others to learn one's own virtues, clarifying the aspect of repaying kindness; 2. Based on commanding others to learn the virtues of others, clarifying the aspect of repaying kindness; 3. Based on acting as a refuge and protector, etc., clarifying the aspect of repaying kindness; 4. Based on encouraging offerings, clarifying the aspect of repaying kindness; 5. Based on upholding the Right Dharma, clarifying the aspect of repaying kindness.
In the seven parts of the extensive explanation, the sixth part clarifies the five kinds of things that should always be rejoiced in, divided into three parts: 1. General indication; 2. Raising questions; 3. Separate explanations, further divided into five parts: 1. Based on always encountering Buddhas, (Buddha) clarifying the aspect of constant joy; 2. Based on always hearing the Six Perfections (pāramitā), etc., clarifying the aspect of constant joy; 3. Based on accomplishing power and strength, clarifying the aspect of constant joy; 4. Based on quickly attaining Bodhi (bodhi), clarifying the aspect of constant joy; 5. Based on disciples always being harmonious and without disputes, clarifying the aspect of constant joy.
常欣相。
二廣解分七中第七明五種不虛饒益加行分四。一總標。二徴問。三別釋分五。一依先欲求作利益事明不虛加行。二依先欲求作安樂事明不虛加行。三依如實了知利益事明不虛加行。四依如實了知安樂事明不虛加行。五依無顛倒覺明不虛加行 四指前廣文。
二廣答分四中第二門依無顛倒加行等六法明菩薩功德分三。一明生起。二頌略釋分六如論。三長行廣解分六。
一明五種無倒加行分五。一總標。二徴問。三列名分五如論。四別釋。五總結 別釋分五 一明隨護加行分三。一總問。二略答。三別釋分五。一依隨護聰睿明隨護加行分二。一標。二釋分二。一立因。二顯果。二依隨護正念明隨護加行分二。一標。二釋分二。一立因。二顯果。三依隨護正智明隨護加行分二。一標。二釋分二。一立因。二顯果分二。一標。二釋分二。一依遠離隨順聰睿等三法退分因緣明護正智。二依習近隨順聰睿等三法勝分因緣明護正智。四依隨護息明隨護加行分二。一標。二釋。五依隨護他心明隨護加行分二。一標。二釋 第二明無罪加行分二。一問。二答分五如論 第三明思擇力加行分二。一問。二答 第四明清凈增上意樂加行分二。一問。二答分二如論 第五明隨決定加行分二。一問。二答分三如論
【現代漢語翻譯】 現代漢語譯本 常欣相。
二廣解分為七部分，其中第七部分闡明五種不虛饒益加行，又分為四個小部分。一是總標，二是征問，三是別釋（分為五個小部分：一是依據先前的欲求，爲了利益他人而行事，闡明不虛加行；二是依據先前的欲求，爲了使他人安樂而行事，闡明不虛加行；三是依據如實了知利益之事，闡明不虛加行；四是依據如實了知安樂之事，闡明不虛加行；五是依據無顛倒的覺悟，闡明不虛加行），四是指向前面的廣文。
二廣答分為四個部分，其中第二門依據無顛倒加行等六法，闡明菩薩的功德，又分為三個小部分。一是闡明生起，二是頌文略釋（分為六部分，如論中所述），三是長行廣解（分為六部分）。
一是闡明五種無倒加行（分為五個小部分：一是總標，二是征問，三是列名（分為五部分，如論中所述），四是別釋，五是總結）。別釋部分又分為五個小部分：一是闡明隨護加行（分為三個小部分：一是總問，二是略答，三是別釋（分為五個小部分：一是依據隨護聰睿，闡明隨護加行（分為兩個小部分：一是標示，二是解釋（分為兩個小部分：一是立因，二是顯果））；二是依據隨護正念，闡明隨護加行（分為兩個小部分：一是標示，二是解釋（分為兩個小部分：一是立因，二是顯果））；三是依據隨護正智，闡明隨護加行（分為兩個小部分：一是標示，二是解釋（分為兩個小部分：一是立因，二是顯果（分為兩個小部分：一是標示，二是解釋（分為兩個小部分：一是依據遠離隨順聰睿等三種退步的因緣，闡明守護正智；二是依據習近隨順聰睿等三種進步的因緣，闡明守護正智））））；四是依據隨護息，闡明隨護加行（分為兩個小部分：一是標示，二是解釋）；五是依據隨護他心，闡明隨護加行（分為兩個小部分：一是標示，二是解釋）））；二是闡明無罪加行（分為兩個小部分：一是問，二是答（分為五個小部分，如論中所述））；三是闡明思擇力加行（分為兩個小部分：一是問，二是答）；四是闡明清凈增上意樂加行（分為兩個小部分：一是問，二是答（分為兩個小部分，如論中所述））；五是闡明隨決定加行（分為兩個小部分：一是問，二是答（分為三個小部分，如論中所述））。
【English Translation】 English version Chang Xin Xiang (常欣相, Constantly Rejoicing Appearance).
The second extensive explanation is divided into seven parts, the seventh of which elucidates the five kinds of non-deceptive beneficial practices, further divided into four sub-parts. First, a general introduction; second, an inquiry; third, a separate explanation (divided into five sub-parts: first, based on the prior desire to act for the benefit of others, elucidating non-deceptive practice; second, based on the prior desire to act for the happiness of others, elucidating non-deceptive practice; third, based on truly knowing beneficial matters, elucidating non-deceptive practice; fourth, based on truly knowing happiness, elucidating non-deceptive practice; fifth, based on non-inverted awareness, elucidating non-deceptive practice); fourth, referring to the preceding extensive text.
The second extensive answer is divided into four parts, the second section of which, based on non-inverted practice and six other dharmas, elucidates the merits of a Bodhisattva, further divided into three sub-parts. First, elucidating the arising; second, a summary explanation in verse (divided into six parts, as stated in the treatise); third, an extensive explanation in prose (divided into six parts).
First, elucidating the five kinds of non-inverted practices (divided into five sub-parts: first, a general introduction; second, an inquiry; third, a listing of names (divided into five parts, as stated in the treatise); fourth, a separate explanation; fifth, a summary). The separate explanation is further divided into five sub-parts: first, elucidating the practice of guarding (divided into three sub-parts: first, a general question; second, a brief answer; third, a separate explanation (divided into five sub-parts: first, based on guarding intelligence, elucidating the practice of guarding (divided into two sub-parts: first, an indication; second, an explanation (divided into two sub-parts: first, establishing the cause; second, revealing the result))); second, based on guarding mindfulness, elucidating the practice of guarding (divided into two sub-parts: first, an indication; second, an explanation (divided into two sub-parts: first, establishing the cause; second, revealing the result))); third, based on guarding correct wisdom, elucidating the practice of guarding (divided into two sub-parts: first, an indication; second, an explanation (divided into two sub-parts: first, establishing the cause; second, revealing the result (divided into two sub-parts: first, an indication; second, an explanation (divided into two sub-parts: first, based on distancing from the causes of decline, such as conforming to intelligence, etc., elucidating the guarding of correct wisdom; second, based on cultivating the causes of advancement, such as conforming to intelligence, etc., elucidating the guarding of correct wisdom)))))); fourth, based on guarding cessation, elucidating the practice of guarding (divided into two sub-parts: first, an indication; second, an explanation); fifth, based on guarding the minds of others, elucidating the practice of guarding (divided into two sub-parts: first, an indication; second, an explanation))); second, elucidating the practice of being without fault (divided into two sub-parts: first, a question; second, an answer (divided into five sub-parts, as stated in the treatise)); third, elucidating the practice of the power of discernment (divided into two sub-parts: first, a question; second, an answer); fourth, elucidating the practice of pure superior intention (divided into two sub-parts: first, a question; second, an answer (divided into two sub-parts, as stated in the treatise)); fifth, elucidating the practice of following determination (divided into two sub-parts: first, a question; second, an answer (divided into three sub-parts, as stated in the treatise)).
第五明總結。
三長行廣解分六中第二明五種隨順退分法分三。一總標。二徴問。三別釋分五。一依不敬法明退分法。二依放逸等明退分法。三依親近煩惱明退分法。四依親近惡行等明退分法。五依校量勝劣明退分法。
三長行廣解分六中第三明五種順勝分法分三。一總標。二徴問。三別釋分五如論。
三長行廣解分六中第四明五種相似功德分三。一總標。二徴問。三別釋分五。一依作不饒益明相似功德。二依詐現威儀明相似功德。三依順世文詞等明相似功德。四依有罪施等明相似功德。五依立像似法明相似功德。
三長行廣解分六中第五明五種真實功德分三。一總標。二徴問。三別釋分五。一依起勝悲心明真功德。二依具足威儀明真功德。三依隨聰睿數明真功德。四依無罪施等明真功德。五依遮滅像似法明真功德。
三長行廣解分六中第六明十種無倒調伏有情法分三。一總標。二徴問。三別釋分十如論。
二廣答分四中第三門依受記等五法明菩薩功德分三。一明生起。二頌略釋分五如論。三長行廣解分五。
一明六種受記法分三。一總標。二徴問。三別釋分六。一依安住種姓未發心明受記義。二依已發心位明受記義。三依現前明受記義。四依不現前明受記義。五依有定
【現代漢語翻譯】 現代漢語譯本 第五，總結。
三長行廣解分為六部分，其中第二部分闡述五種隨順退步之法，又分為三部分：一、總標；二、征問；三、別釋，別釋又分為五部分：一、依據不敬法闡述退步之法；二、依據放逸等闡述退步之法；三、依據親近煩惱闡述退步之法；四、依據親近惡行等闡述退步之法；五、依據校量勝劣闡述退步之法。
三長行廣解分為六部分，其中第三部分闡述五種順應勝進之法，又分為三部分：一、總標；二、征問；三、別釋，別釋的五部分內容如論中所述。
三長行廣解分為六部分，其中第四部分闡述五種相似功德，又分為三部分：一、總標；二、征問；三、別釋，別釋又分為五部分：一、依據作出無益之事闡述相似功德；二、依據虛假顯現威儀闡述相似功德；三、依據順應世俗文詞等闡述相似功德；四、依據有罪之施等闡述相似功德；五、依據設立偶像似的佛法闡述相似功德。
三長行廣解分為六部分，其中第五部分闡述五種真實功德，又分為三部分：一、總標；二、征問；三、別釋，別釋又分為五部分：一、依據生起殊勝悲心闡述真實功德；二、依據具足威儀闡述真實功德；三、依據隨順聰慧之數闡述真實功德；四、依據無罪之施等闡述真實功德；五、依據遮止滅除偶像似的佛法闡述真實功德。
三長行廣解分為六部分，其中第六部分闡述十種無顛倒調伏有情之法，又分為三部分：一、總標；二、征問；三、別釋，別釋的十部分內容如論中所述。
二、廣答分為四部分，其中第三門依據受記等五法闡述菩薩功德，又分為三部分：一、闡述生起；二、以頌略釋，分為五部分，內容如論中所述；三、長行廣解，分為五部分。
一、闡述六種受記之法，又分為三部分：一、總標；二、征問；三、別釋，別釋又分為六部分：一、依據安住種姓未發菩提心闡述受記的意義；二、依據已發菩提心位闡述受記的意義；三、依據現前闡述受記的意義；四、依據不現前闡述受記的意義；五、依據有定
【English Translation】 English version Fifth, Summary.
The third long section of extensive explanation is divided into six parts, the second of which explains the five types of regressive practices, further divided into three parts: 1. General statement; 2. Inquiry; 3. Detailed explanation, which is further divided into five parts: 1. Explaining regressive practices based on disrespect; 2. Explaining regressive practices based on negligence, etc.; 3. Explaining regressive practices based on associating with afflictions; 4. Explaining regressive practices based on associating with evil deeds, etc.; 5. Explaining regressive practices based on comparing superiority and inferiority.
The third long section of extensive explanation is divided into six parts, the third of which explains the five types of progressive practices, further divided into three parts: 1. General statement; 2. Inquiry; 3. Detailed explanation, with the five parts as described in the treatise.
The third long section of extensive explanation is divided into six parts, the fourth of which explains the five types of similar merits, further divided into three parts: 1. General statement; 2. Inquiry; 3. Detailed explanation, which is further divided into five parts: 1. Explaining similar merits based on performing unprofitable actions; 2. Explaining similar merits based on falsely displaying dignified behavior; 3. Explaining similar merits based on conforming to worldly rhetoric, etc.; 4. Explaining similar merits based on sinful offerings, etc.; 5. Explaining similar merits based on establishing idol-like Dharma.
The third long section of extensive explanation is divided into six parts, the fifth of which explains the five types of genuine merits, further divided into three parts: 1. General statement; 2. Inquiry; 3. Detailed explanation, which is further divided into five parts: 1. Explaining genuine merits based on generating supreme compassion; 2. Explaining genuine merits based on possessing dignified behavior; 3. Explaining genuine merits based on following the number of the wise; 4. Explaining genuine merits based on sinless offerings, etc.; 5. Explaining genuine merits based on preventing and eliminating idol-like Dharma.
The third long section of extensive explanation is divided into six parts, the sixth of which explains the ten types of non-inverted methods for taming sentient beings, further divided into three parts: 1. General statement; 2. Inquiry; 3. Detailed explanation, with the ten parts as described in the treatise.
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The extensive answer is divided into four parts, the third section of which explains the merits of Bodhisattvas based on the five Dharmas of prediction, etc., further divided into three parts: 1. Explaining the arising; 2. Brief explanation in verses, divided into five parts, as described in the treatise; 3. Extensive explanation in long prose, divided into five parts.
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Explaining the six types of prediction, further divided into three parts: 1. General statement; 2. Inquiry; 3. Detailed explanation, which is further divided into six parts: 1. Explaining the meaning of prediction based on abiding in the lineage without generating the mind of enlightenment; 2. Explaining the meaning of prediction based on the stage of having generated the mind of enlightenment; 3. Explaining the meaning of prediction based on the present; 4. Explaining the meaning of prediction based on the non-present; 5. Explaining based on having certainty
時明受記義分二。一標。二釋。六依無定時限明受記義分二。一標。二釋。
三長行廣解分五中第二明三種墮于決定分五。一總標。二徴問。三列名分三如論。四別釋分三 一明安住種姓墮決定義分四。一標。二釋。三徴。四答所以 二明發菩提心隨決定義分二。一標。二釋分二。一立因。二顯果 三明不虛修行隨決定義分二。一標。二釋分二。一立因。二顯果 五明受記意趣。
三長行廣解分五中第三明五種定所應作義分三。一總標。二徴問。三別釋分五。一依發菩提心明應所作義。二依深生哀愍明應所作義。三依熾然精進明應所作義。四依明處方便明應所作義。五依無有厭倦明應所作義。
三長行廣解分五中第四明五種常所應作相分四。一總標。二徴問。三別釋分五如論。四總結。
三長行廣解分五中第五明十種最勝特為第一法分三。一總標。二徴問。三別釋分十。一依種姓明殊勝。二依發心明殊勝。三依精進般若二法明殊勝。四依愛語明殊勝。五依如來明殊勝。六依悲愍明殊勝。七依第四靜慮明殊勝。八依空定明殊勝。九依滅盡等至明殊勝。十依清凈方便善巧明殊勝。
二廣答分四中第四門依諸施設建立等九法明菩薩功德分三。一立生起。二頌略釋分九如論。三長行廣解分九。
【現代漢語翻譯】 現代漢語譯本： 時明受記義分二：一、標（標示）；二、釋（解釋）。 六、依無定時限明受記義分二：一、標；二、釋。
三、長行廣解分五中第二，明三種墮于決定分五：一、總標；二、征問；三、列名分三，如論（如經論所說）；四、別釋分三：一、明安住種姓墮決定義分四：一、標；二、釋；三、征；四、答所以；二、明發菩提心隨決定義分二：一、標；二、釋分二：一、立因；二、顯果；三、明不虛修行隨決定義分二：一、標；二、釋分二：一、立因；二、顯果；五、明受記意趣。
三、長行廣解分五中第三，明五種定所應作義分三：一、總標；二、征問；三、別釋分五：一、依發菩提心明應所作義；二、依深生哀愍明應所作義；三、依熾然精進明應所作義；四、依明處方便明應所作義；五、依無有厭倦明應所作義。
三、長行廣解分五中第四，明五種常所應作相分四：一、總標；二、征問；三、別釋分五，如論；四、總結。
三、長行廣解分五中第五，明十種最勝特為第一法分三：一、總標；二、征問；三、別釋分十：一、依種姓明殊勝；二、依發心明殊勝；三、依精進般若二法明殊勝；四、依愛語明殊勝；五、依如來（Tathagata）明殊勝；六、依悲愍明殊勝；七、依第四靜慮（Dhyana）明殊勝；八、依空定（Sunyata-samadhi）明殊勝；九、依滅盡等至（Nirodha-samapatti）明殊勝；十、依清凈方便善巧明殊勝。
二、廣答分四中第四門，依諸施設建立等九法明菩薩（Bodhisattva）功德分三：一、立生起；二、頌略釋分九，如論；三、長行廣解分九。
【English Translation】 English version: The section on 'Time Explains the Meaning of Prediction' has two parts: 1. Indication; 2. Explanation. 6. The section on 'Explaining the Meaning of Prediction Based on Unlimited Time' has two parts: 1. Indication; 2. Explanation.
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In the second part of the Extensive Explanation in Prose, which is divided into five, 'Explaining the Three Types of Falling into Certainty' is divided into five: 1. General Indication; 2. Inquiry; 3. Listing the Names in three parts, as in the treatise; 4. Separate Explanation in three parts: 1. Explaining the Certainty of Falling into the Lineage of Abiding, divided into four parts: 1. Indication; 2. Explanation; 3. Inquiry; 4. Answering the Reason; 2. Explaining the Certainty of Following the Arousal of Bodhicitta (the mind of enlightenment), divided into two parts: 1. Indication; 2. Explanation, divided into two parts: 1. Establishing the Cause; 2. Revealing the Result; 3. Explaining the Certainty of Following Non-Empty Practice, divided into two parts: 1. Indication; 2. Explanation, divided into two parts: 1. Establishing the Cause; 2. Revealing the Result; 5. Explaining the Intent of Prediction.
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In the third part of the Extensive Explanation in Prose, which is divided into five, 'Explaining the Meaning of the Five Kinds of Actions That Should Be Done' is divided into three: 1. General Indication; 2. Inquiry; 3. Separate Explanation in five parts: 1. Explaining the Meaning of Actions That Should Be Done Based on the Arousal of Bodhicitta; 2. Explaining the Meaning of Actions That Should Be Done Based on Deeply Arising Compassion; 3. Explaining the Meaning of Actions That Should Be Done Based on Blazing Diligence; 4. Explaining the Meaning of Actions That Should Be Done Based on Skillful Means in Clear Places; 5. Explaining the Meaning of Actions That Should Be Done Based on Having No Weariness.
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In the fourth part of the Extensive Explanation in Prose, which is divided into five, 'Explaining the Characteristics of the Five Kinds of Actions That Should Always Be Done' is divided into four: 1. General Indication; 2. Inquiry; 3. Separate Explanation in five parts, as in the treatise; 4. Conclusion.
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In the fifth part of the Extensive Explanation in Prose, which is divided into five, 'Explaining the Ten Kinds of Supreme and Especially Foremost Dharmas' is divided into three: 1. General Indication; 2. Inquiry; 3. Separate Explanation in ten parts: 1. Explaining the Superiority Based on Lineage; 2. Explaining the Superiority Based on the Arousal of Mind; 3. Explaining the Superiority Based on the Two Dharmas of Diligence and Prajna (wisdom); 4. Explaining the Superiority Based on Loving Speech; 5. Explaining the Superiority Based on the Tathagata; 6. Explaining the Superiority Based on Compassion; 7. Explaining the Superiority Based on the Fourth Dhyana; 8. Explaining the Superiority Based on Sunyata-samadhi; 9. Explaining the Superiority Based on Nirodha-samapatti; 10. Explaining the Superiority Based on Pure Skillful Means.
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In the fourth gate of the Extensive Answer in four parts, 'Explaining the Merits of the Bodhisattva Based on the Nine Dharmas Such as Various Establishments and Constructions' is divided into three: 1. Establishing the Arising; 2. Explaining Briefly in Verses in nine parts, as in the treatise; 3. Extensive Explanation in Prose in nine parts.
一明四種施設建立分五。一總標。二徴問。三列名分四如論。四別釋。五總結 別釋分四 一明法施設建立分三。一問。二答。三結 第二明諦施設建立分四。一總問。二略答。三廣解分十。一明一諦分二。一標。二釋。二明二諦分二。一標。二釋分二如論。三明三諦分二。一標。二釋分三如論。四明四諦分二。一標。二釋分四如論。五明五諦分二。一標。二釋分五如論。六明六諦分二。一標。二釋分六如論。七明七諦分二。一標。二釋分七如論。八明八諦分二。一標。二釋分八如論。九明九諦分二。一標。二釋分九如論。十明十諦分二。一標。二釋分十如論。第四明總結 第三明理施設建立分三。一問。二答。三指前文 第四明乘施設建立分三。一總問。二略答分三。一標。二釋。三結。三別釋分三。一明聲聞乘七種行相分三。一總標。二別釋分七如論。三總結。二例明獨覺乘七種行相。三明大乘七種行相分三。一總標。二別釋分七如論。三總結 第五明總結及無過增義。
三長行廣解分九中第二明四種尋思法分四。一總標。二徴問。三列釋分四如論。四指前文。
三長行廣解分九中第三明四種如實遍智分三。一總標。二列釋分四如論。三指前文。
三長行廣解分九中第四明於五種無量
【現代漢語翻譯】 現代漢語譯本 一、明四種施設建立分五：一、總標；二、征問；三、列名分四，如論所述；四、別釋；五、總結。別釋分四：一、明法施設建立分三：一、問；二、答；三、結。第二、明諦施設建立分四：一、總問；二、略答；三、廣解分十：一、明一諦分二：一、標；二、釋。二、明二諦分二：一、標；二、釋，分二如論所述。三、明三諦分二：一、標；二、釋，分三如論所述。四、明四諦分二：一、標；二、釋，分四如論所述。五、明五諦分二：一、標；二、釋，分五如論所述。六、明六諦分二：一、標；二、釋，分六如論所述。七、明七諦分二：一、標；二、釋，分七如論所述。八、明八諦分二：一、標；二、釋，分八如論所述。九、明九諦分二：一、標；二、釋，分九如論所述。十、明十諦分二：一、標；二、釋，分十如論所述。第四、明總結。第三、明理施設建立分三：一、問；二、答；三、指前文。第四、明乘施設建立分三：一、總問；二、略答分三：一、標；二、釋；三、結。三、別釋分三：一、明聲聞乘（Śrāvakayāna）七種行相分三：一、總標；二、別釋分七，如論所述；三、總結。二、例明獨覺乘（Pratyekabuddhayāna）七種行相。三、明大乘（Mahāyāna）七種行相分三：一、總標；二、別釋分七，如論所述；三、總結。第五、明總結及無過增義。
三、長行廣解分九中第二、明四種尋思法分四：一、總標；二、征問；三、列釋分四，如論所述；四、指前文。
三、長行廣解分九中第三、明四種如實遍智分三：一、總標；二、列釋分四，如論所述；三、指前文。
三、長行廣解分九中第四、明於五種無量
【English Translation】 English version First, the establishment of four kinds of designations is divided into five parts: 1. General introduction; 2. Inquiry; 3. Listing the names in four parts, as stated in the treatise; 4. Separate explanations; 5. Conclusion. The separate explanations are divided into four parts: 1. Explaining the establishment of Dharma designations in three parts: 1. Question; 2. Answer; 3. Conclusion. Second, explaining the establishment of Truth designations in four parts: 1. General question; 2. Brief answer; 3. Detailed explanation in ten parts: 1. Explaining one Truth in two parts: 1. Introduction; 2. Explanation. 2. Explaining two Truths in two parts: 1. Introduction; 2. Explanation, divided into two as stated in the treatise. 3. Explaining three Truths in two parts: 1. Introduction; 2. Explanation, divided into three as stated in the treatise. 4. Explaining four Truths in two parts: 1. Introduction; 2. Explanation, divided into four as stated in the treatise. 5. Explaining five Truths in two parts: 1. Introduction; 2. Explanation, divided into five as stated in the treatise. 6. Explaining six Truths in two parts: 1. Introduction; 2. Explanation, divided into six as stated in the treatise. 7. Explaining seven Truths in two parts: 1. Introduction; 2. Explanation, divided into seven as stated in the treatise. 8. Explaining eight Truths in two parts: 1. Introduction; 2. Explanation, divided into eight as stated in the treatise. 9. Explaining nine Truths in two parts: 1. Introduction; 2. Explanation, divided into nine as stated in the treatise. 10. Explaining ten Truths in two parts: 1. Introduction; 2. Explanation, divided into ten as stated in the treatise. Fourth, explaining the conclusion. Third, explaining the establishment of Principle designations in three parts: 1. Question; 2. Answer; 3. Referring to the previous text. Fourth, explaining the establishment of Vehicle designations in three parts: 1. General question; 2. Brief answer in three parts: 1. Introduction; 2. Explanation; 3. Conclusion. 3. Separate explanations in three parts: 1. Explaining the seven aspects of the Śrāvakayāna (Hearer Vehicle) in three parts: 1. General introduction; 2. Separate explanations in seven parts, as stated in the treatise; 3. Conclusion. 2. Illustrating the seven aspects of the Pratyekabuddhayāna (Solitary Realizer Vehicle). 3. Explaining the seven aspects of the Mahāyāna (Great Vehicle) in three parts: 1. General introduction; 2. Separate explanations in seven parts, as stated in the treatise; 3. Conclusion. Fifth, explaining the conclusion and the meaning of no excess or deficiency.
Third, in the detailed explanation of the long verses, the second of the nine parts explains the four kinds of contemplation methods in four parts: 1. General introduction; 2. Inquiry; 3. Listing and explaining in four parts, as stated in the treatise; 4. Referring to the previous text.
Third, in the detailed explanation of the long verses, the third of the nine parts explains the four kinds of true and complete wisdom in three parts: 1. General introduction; 2. Listing and explaining in four parts, as stated in the treatise; 3. Referring to the previous text.
Third, in the detailed explanation of the long verses, the fourth of the nine parts explains the five kinds of immeasurable
能起一切善巧作用分五。一總標。二徴問。三列名分五如論。四別釋。五明次第 別釋分五 一明有情界無量義分四。一問。二答。三指前文。四依相續明無邊義 二明世界無量義分四。一問。二答。三立喻。四結 三明法界無量義分二。一問。二答 四明所調伏界無量分四。一總問。二廣答。三明總結。四明差別 廣答分十。一明一種所調伏界分二。一標。二釋。二明二種所調伏界分二。一標。二釋分二如論。三明三種所調伏界分二。一標。二釋分三如論。四明四種所調伏界分二。一標。二釋分四如論。五明五種所調伏界分二。一標。二釋分五如論。六明六種所調伏界分二。一標。二釋分六如論。七明七種所調伏界分二。一標。二釋分七如論。八明八種所調伏界分二。一標。二釋分八如論。九明九種所調伏界分二。一標。二釋分九如論。十明十種所調伏界分二。一標。二釋分十如論。第三總結。第四明二界差別分二。一問。二答分二如論 五明調伏方便界無量分二。一問。二答 第五明五種無量次第差別分三。一總問。二廣答。三總結 廣答分五。一明立有情界次第分三。一立因。二顯果。三結。二明立世界無量次第分三。一立因。二顯果。三結。三明立法界無量次第分三。一立因。二顯果。三結。四明立所調伏界
【現代漢語翻譯】 現代漢語譯本： 能生起一切善巧作用分為五個部分：一、總標；二、提問；三、列舉名稱，如論中所述分為五部分；四、分別解釋；五、闡明次第。 分別解釋又分為五個部分：一、闡明有情界（Sattvaloka，眾生界）的無量意義，分為四個小部分：一、提問；二、回答；三、指引前文；四、依據相續闡明無邊意義。二、闡明世界（Lokadhatu，宇宙）的無量意義，分為四個小部分：一、提問；二、回答；三、設立比喻；四、總結。三、闡明法界（Dharmadhatu，諸法界）的無量意義，分為兩個小部分：一、提問；二、回答。四、闡明所調伏界（Vinaya-dhatu，可被教化之界）的無量意義，分為四個小部分：一、總提問；二、詳細回答；三、總結說明；四、闡明差別。 詳細回答分為十個部分：一、闡明一種所調伏界，分為兩個小部分：一、標示；二、解釋。二、闡明二種所調伏界，分為兩個小部分：一、標示；二、解釋，如論中所述分為兩個小部分。三、闡明三種所調伏界，分為兩個小部分：一、標示；二、解釋，如論中所述分為三個小部分。四、闡明四種所調伏界，分為兩個小部分：一、標示；二、解釋，如論中所述分為四個小部分。五、闡明五種所調伏界，分為兩個小部分：一、標示；二、解釋，如論中所述分為五個小部分。六、闡明六種所調伏界，分為兩個小部分：一、標示；二、解釋，如論中所述分為六個小部分。七、闡明七種所調伏界，分為兩個小部分：一、標示；二、解釋，如論中所述分為七個小部分。八、闡明八種所調伏界，分為兩個小部分：一、標示；二、解釋，如論中所述分為八個小部分。九、闡明九種所調伏界，分為兩個小部分：一、標示；二、解釋，如論中所述分為九個小部分。十、闡明十種所調伏界，分為兩個小部分：一、標示；二、解釋，如論中所述分為十個小部分。第三，總結。第四，闡明二界的差別，分為兩個小部分：一、提問；二、回答，如論中所述分為兩個小部分。五、闡明調伏方便界（Upaya-dhatu，方便之界）的無量意義，分為兩個小部分：一、提問；二、回答。 第五，闡明五種無量次第的差別，分為三個部分：一、總提問；二、詳細回答；三、總結。 詳細回答分為五個部分：一、闡明建立有情界次第，分為三個小部分：一、建立原因；二、顯示結果；三、總結。二、闡明建立世界無量次第，分為三個小部分：一、建立原因；二、顯示結果；三、總結。三、闡明建立法界無量次第，分為三個小部分：一、建立原因；二、顯示結果；三、總結。四、闡明建立所調伏界
【English Translation】 English version: The ability to generate all skillful means is divided into five parts: 1. General statement; 2. Questioning; 3. Listing names, as discussed in the treatise, divided into five parts; 4. Separate explanations; 5. Clarifying the order. The separate explanations are further divided into five parts: 1. Explaining the immeasurable meaning of the Sattvaloka (realm of sentient beings), divided into four sub-parts: 1. Question; 2. Answer; 3. Referring to the previous text; 4. Explaining the boundless meaning based on continuity. 2. Explaining the immeasurable meaning of the Lokadhatu (universe), divided into four sub-parts: 1. Question; 2. Answer; 3. Establishing a metaphor; 4. Conclusion. 3. Explaining the immeasurable meaning of the Dharmadhatu (realm of phenomena), divided into two sub-parts: 1. Question; 2. Answer. 4. Explaining the immeasurable meaning of the Vinaya-dhatu (realm of those to be tamed), divided into four sub-parts: 1. General question; 2. Detailed answer; 3. Summary explanation; 4. Clarifying the differences. The detailed answer is divided into ten parts: 1. Explaining one type of Vinaya-dhatu, divided into two sub-parts: 1. Indication; 2. Explanation. 2. Explaining two types of Vinaya-dhatu, divided into two sub-parts: 1. Indication; 2. Explanation, as discussed in the treatise, divided into two sub-parts. 3. Explaining three types of Vinaya-dhatu, divided into two sub-parts: 1. Indication; 2. Explanation, as discussed in the treatise, divided into three sub-parts. 4. Explaining four types of Vinaya-dhatu, divided into two sub-parts: 1. Indication; 2. Explanation, as discussed in the treatise, divided into four sub-parts. 5. Explaining five types of Vinaya-dhatu, divided into two sub-parts: 1. Indication; 2. Explanation, as discussed in the treatise, divided into five sub-parts. 6. Explaining six types of Vinaya-dhatu, divided into two sub-parts: 1. Indication; 2. Explanation, as discussed in the treatise, divided into six sub-parts. 7. Explaining seven types of Vinaya-dhatu, divided into two sub-parts: 1. Indication; 2. Explanation, as discussed in the treatise, divided into seven sub-parts. 8. Explaining eight types of Vinaya-dhatu, divided into two sub-parts: 1. Indication; 2. Explanation, as discussed in the treatise, divided into eight sub-parts. 9. Explaining nine types of Vinaya-dhatu, divided into two sub-parts: 1. Indication; 2. Explanation, as discussed in the treatise, divided into nine sub-parts. 10. Explaining ten types of Vinaya-dhatu, divided into two sub-parts: 1. Indication; 2. Explanation, as discussed in the treatise, divided into ten sub-parts. Third, summary. Fourth, clarifying the differences between the two realms, divided into two sub-parts: 1. Question; 2. Answer, as discussed in the treatise, divided into two sub-parts. 5. Explaining the immeasurable meaning of the Upaya-dhatu (realm of skillful means), divided into two sub-parts: 1. Question; 2. Answer. Fifth, clarifying the differences in the order of the five immeasurables, divided into three parts: 1. General question; 2. Detailed answer; 3. Summary. The detailed answer is divided into five parts: 1. Explaining the establishment of the order of the Sattvaloka, divided into three sub-parts: 1. Establishing the cause; 2. Showing the result; 3. Conclusion. 2. Explaining the establishment of the immeasurable order of the Lokadhatu, divided into three sub-parts: 1. Establishing the cause; 2. Showing the result; 3. Conclusion. 3. Explaining the establishment of the immeasurable order of the Dharmadhatu, divided into three sub-parts: 1. Establishing the cause; 2. Showing the result; 3. Conclusion. 4. Explaining the establishment of the Vinaya-dhatu
無量次第分三。一立因。二顯果。三結。五明立調伏方便無量次第分三。一立因。二顯果。三結。第三明總結。
三長行廣解分九中第五明宣說正法五種勝利分四。一總標。二徴問。三別釋。四總結 別釋分五。一總得凈法眼明勝利分二。一立因。二顯果。二依得盡諸漏明勝利分二。一立因。二顯果。三依發正願心明勝利分二。一立因。二顯果。四依得法忍明勝利分二。一立因。二顯果。五依令正法眼久住不滅明勝利分二。一立因。二顯果。四總結。
三長行廣解分九中第六明七種大乘義分四。一總標。二徴問。三別釋。四明因果差別 別釋分七 一明法大義分二。一標。二釋 二明發心大義分二。一標。二釋 三明勝解大義分二。一標。二釋 四明增上意樂大義分二。一標。二釋 五明資糧大義分二。一標。二釋分二。一立因。二顯因 六明時大義分二。一標。二釋 七明圓證大義分三。一標。二釋。三明果德差別 四明因果差別分二。一明因相。二顯果相。
三長行廣解分九中 第七明有八種法能攝一切大乘義分三。一總標。二別釋分八。一依宣說菩薩藏教明攝大乘義。二依顯示諸法真實義教明攝大乘義。三依顯諸佛等廣大威力之教明攝大乘義。四依如理聽聞明大乘義。五依如理思惟勝意樂明
【現代漢語翻譯】 現代漢語譯本 無量次第分三：一、立因；二、顯果；三、結。五、明立調伏方便無量次第分三：一、立因；二、顯果；三、結。第三、明總結。
三長行廣解分九中，第五、明宣說正法五種勝利分四：一、總標；二、征問；三、別釋；四、總結。別釋分五：一、總得凈法眼（凈法眼：獲得清凈的佛法眼）明勝利分二：一、立因；二、顯果。二、依得盡諸漏（盡諸漏：斷盡一切煩惱）明勝利分二：一、立因；二、顯果。三、依發正願心（發正願心：發起正確的願望）明勝利分二：一、立因；二、顯果。四、依得法忍（法忍：對佛法的忍可和接受）明勝利分二：一、立因；二、顯果。五、依令正法眼久住不滅明勝利分二：一、立因；二、顯果。四、總結。
三長行廣解分九中，第六、明七種大乘義分四：一、總標；二、征問；三、別釋；四、明因果差別。別釋分七：一、明法大義分二：一、標；二、釋。二、明發心大義分二：一、標；二、釋。三、明勝解大義分二：一、標；二、釋。四、明增上意樂大義分二：一、標；二、釋。五、明資糧大義分二：一、標；二、釋。分二：一、立因；二、顯因。六、明時大義分二：一、標；二、釋。七、明圓證大義分三：一、標；二、釋；三、明果德差別。四、明因果差別分二：一、明因相；二、顯果相。
三長行廣解分九中，第七、明有八種法能攝一切大乘義分三：一、總標；二、別釋分八：一、依宣說菩薩藏教（菩薩藏教：包含菩薩修行的教義）明攝大乘義。二、依顯示諸法真實義教（諸法真實義教：揭示一切事物真實本質的教義）明攝大乘義。三、依顯諸佛等廣大威力之教（諸佛等廣大威力之教：彰顯諸佛及其它聖者廣大威力的教義）明攝大乘義。四、依如理聽聞明大乘義。五、依如理思惟勝意樂明
【English Translation】 English version The immeasurable sequence is divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. Fifth, explaining the immeasurable sequence of establishing means of taming, divided into three parts: 1. Establishing the cause; 2. Revealing the result; 3. Conclusion. Third, clarifying the summary.
Among the nine divisions of the extensive explanation in prose, the fifth clarifies the five victories of expounding the correct Dharma, divided into four parts: 1. General introduction; 2. Inquiry; 3. Detailed explanation; 4. Conclusion. The detailed explanation is divided into five parts: 1. The victory of generally obtaining the pure Dharma eye (凈法眼: pure Dharma eye) is explained in two parts: 1. Establishing the cause; 2. Revealing the result. 2. The victory of relying on obtaining the exhaustion of all outflows (盡諸漏: exhaustion of all outflows) is explained in two parts: 1. Establishing the cause; 2. Revealing the result. 3. The victory of relying on generating the correct aspiration (發正願心: generating the correct aspiration) is explained in two parts: 1. Establishing the cause; 2. Revealing the result. 4. The victory of relying on obtaining Dharma-acceptance (法忍: Dharma-acceptance) is explained in two parts: 1. Establishing the cause; 2. Revealing the result. 5. The victory of relying on ensuring the long-lasting and non-perishing of the correct Dharma eye is explained in two parts: 1. Establishing the cause; 2. Revealing the result. 4. Conclusion.
Among the nine divisions of the extensive explanation in prose, the sixth clarifies the seven great meanings of Mahayana, divided into four parts: 1. General introduction; 2. Inquiry; 3. Detailed explanation; 4. Clarifying the difference between cause and effect. The detailed explanation is divided into seven parts: 1. Clarifying the great meaning of Dharma, divided into two parts: 1. Introduction; 2. Explanation. 2. Clarifying the great meaning of generating the mind, divided into two parts: 1. Introduction; 2. Explanation. 3. Clarifying the great meaning of superior understanding, divided into two parts: 1. Introduction; 2. Explanation. 4. Clarifying the great meaning of enhanced intention, divided into two parts: 1. Introduction; 2. Explanation. 5. Clarifying the great meaning of resources, divided into two parts: 1. Introduction; 2. Explanation, divided into two parts: 1. Establishing the cause; 2. Revealing the cause. 6. Clarifying the great meaning of time, divided into two parts: 1. Introduction; 2. Explanation. 7. Clarifying the great meaning of complete realization, divided into three parts: 1. Introduction; 2. Explanation; 3. Clarifying the difference in the virtues of the result. 4. Clarifying the difference between cause and effect, divided into two parts: 1. Clarifying the aspect of the cause; 2. Revealing the aspect of the result.
Among the nine divisions of the extensive explanation in prose, the seventh clarifies that there are eight dharmas that can encompass all the meanings of Mahayana, divided into three parts: 1. General introduction; 2. Detailed explanation, divided into eight parts: 1. Relying on expounding the teachings of the Bodhisattva-pitaka (菩薩藏教: Bodhisattva-pitaka teachings) to clarify the meaning of encompassing Mahayana. 2. Relying on revealing the teachings of the true meaning of all dharmas (諸法真實義教: teachings of the true meaning of all dharmas) to clarify the meaning of encompassing Mahayana. 3. Relying on revealing the teachings of the vast power of all Buddhas and others (諸佛等廣大威力之教: teachings of the vast power of all Buddhas and others) to clarify the meaning of encompassing Mahayana. 4. Relying on listening properly to clarify the meaning of Mahayana. 5. Relying on properly contemplating superior intention to clarify
攝大乘義。六依入修行相明攝大乘義。七依修果成滿明攝大乘義。八依成滿究竟出離明攝大乘義。三明總結。
三長行廣解分九中第八明十種菩薩相分五。一總問。二略答。三列名分十如論。四別釋分九。一明已趣入菩薩相。二明未凈意樂相。三明已凈意樂相。四明未成熟相。五明已成熟相。六明未墮決定相。七明已墮決定相。八九合明一生所繫及住最後有菩薩相分二。一總標。二別釋分二。一明一生所繫相分二。一標。二釋。二明最後有相分二。一標。二釋。第五總結分二。一總標。二別釋分二。一明能正修學相有七。二合明於中學相有七。及如是學相有十。
三長行廣解分九中第九明一切菩薩無有差別十六種隨德假名等分三。一明無差別名分二。一標。二釋分十六如論。二明有差別名。三明真非真菩薩相分二。一明非真菩薩相分三。一立自讚人。二明行不真。三結。二明真菩薩相分三。一立行人。二明行真。三結。
已上初持瑜伽處分別十八品究竟。 大正藏第 85 冊 No. 2801 瑜伽師地論分門記
瑜伽師地論抉擇分分門記卷第二
二廣答文六中第一答蘊善巧差別相分七中第二明思惟五蘊差別相分二。一明思惟色蘊差別義。二明思惟非色四蘊義。初文分四。一立
【現代漢語翻譯】 現代漢語譯本： 攝大乘義：依據六種道理進入修行階段，闡明《攝大乘論》的意義；依據七種道理修習，達到圓滿的果位，闡明《攝大乘論》的意義；依據八種道理成就圓滿，究竟解脫，闡明《攝大乘論》的意義。三方面闡明總結。
在三大段長行廣解中，第九部分中的第八段闡明十種菩薩的相狀，分為五個部分：一是總的提問，二是簡略的回答，三是列出十種菩薩的名稱（如論中所述），四是分別解釋，分為九個部分：一是闡明已趣入菩薩的相狀，二是闡明未凈意樂的相狀，三是闡明已凈意樂的相狀，四是闡明未成熟的相狀，五是闡明已成熟的相狀，六是闡明未墮入決定的相狀，七是闡明已墮入決定的相狀，八和九合並闡明一生補處菩薩和住于最後有菩薩的相狀，分為兩個部分：一是總的標示，二是分別解釋，分為兩個部分：一是闡明一生補處菩薩的相狀，分為兩個部分：一是標示，二是解釋。二是闡明最後有菩薩的相狀，分為兩個部分：一是標示，二是解釋。第五是總結，分為兩個部分：一是總的標示，二是分別解釋，分為兩個部分：一是闡明能夠正確修學的相狀有七種，二是合併闡明在修學中的相狀有七種，以及如此修學的相狀有十種。
在三大段長行廣解中，第九部分中的第九段闡明一切菩薩沒有差別的十六種隨順功德的假名等等，分為三個部分：一是闡明沒有差別的名稱，分為兩個部分：一是標示，二是解釋，分為十六種（如論中所述）。二是闡明有差別的名稱。三是闡明真菩薩和非真菩薩的相狀，分為兩個部分：一是闡明非真菩薩的相狀，分為三個部分：一是樹立自我讚揚的人，二是闡明行為不真實，三是總結。二是闡明真菩薩的相狀，分為三個部分：一是樹立修行人，二是闡明行為真實，三是總結。
以上是初持瑜伽處分別十八品的究竟。 《大正藏》第85冊 No. 2801 《瑜伽師地論分門記》
《瑜伽師地論抉擇分分門記》卷第二
在二廣答文六個部分中，第一部分回答蘊善巧的差別相，分為七個部分，其中第二部分闡明思惟五蘊的差別相，分為兩個部分：一是闡明思惟色蘊的差別義，二是闡明思惟非色四蘊的意義。第一部分又分為四個部分：一是樹立。
【English Translation】 English version: Śrāvakayāna Meaning: Relying on six reasons to enter the practice stage, clarifying the meaning of 'Compendium of the Great Vehicle'; relying on seven reasons to practice and achieve the complete fruition, clarifying the meaning of 'Compendium of the Great Vehicle'; relying on eight reasons to achieve completeness and ultimate liberation, clarifying the meaning of 'Compendium of the Great Vehicle'. Three aspects of clarification and summary.
In the ninth section of the three major extended explanations, the eighth paragraph clarifies the ten characteristics of Bodhisattvas, divided into five parts: first, a general question; second, a brief answer; third, listing the names of the ten types of Bodhisattvas (as described in the treatise); fourth, separate explanations, divided into nine parts: first, clarifying the characteristics of Bodhisattvas who have already entered; second, clarifying the characteristics of impure intention; third, clarifying the characteristics of pure intention; fourth, clarifying the characteristics of immaturity; fifth, clarifying the characteristics of maturity; sixth, clarifying the characteristics of not falling into determination; seventh, clarifying the characteristics of falling into determination; eighth and ninth combined, clarifying the characteristics of Ekajāti-pratibaddha (一生所繫) Bodhisattvas and Bodhisattvas residing in the last existence, divided into two parts: first, a general indication; second, separate explanations, divided into two parts: first, clarifying the characteristics of Ekajāti-pratibaddha Bodhisattvas, divided into two parts: first, indication; second, explanation. Second, clarifying the characteristics of the last existence, divided into two parts: first, indication; second, explanation. Fifth is the summary, divided into two parts: first, a general indication; second, separate explanations, divided into two parts: first, clarifying that there are seven characteristics of being able to practice correctly; second, combining to clarify that there are seven characteristics in practice, and ten characteristics of such practice.
In the ninth section of the three major extended explanations, the ninth paragraph clarifies the sixteen kinds of provisional names according to virtues, etc., in which all Bodhisattvas have no difference, divided into three parts: first, clarifying the names without difference, divided into two parts: first, indication; second, explanation, divided into sixteen kinds (as described in the treatise). Second, clarifying the names with differences. Third, clarifying the characteristics of true and false Bodhisattvas, divided into two parts: first, clarifying the characteristics of false Bodhisattvas, divided into three parts: first, establishing self-praising people; second, clarifying that the behavior is not true; third, summarizing. Second, clarifying the characteristics of true Bodhisattvas, divided into three parts: first, establishing practitioners; second, clarifying that the behavior is true; third, summarizing.
The above is the ultimate of the first holding Yoga place, distinguishing eighteen chapters. Taisho Tripitaka Volume 85 No. 2801 Yogaśāstrabhūmi-viniścaya-saṃgrahaṇī
Yogaśāstrabhūmi-viniścaya-saṃgrahaṇī Chapter 2
In the second extensive answer, in the six parts, the first part answers the difference in the skillfulness of the aggregates, divided into seven parts, in which the second part clarifies the difference in thinking about the five aggregates, divided into two parts: first, clarifying the meaning of thinking about the difference in the form aggregate (rūpa-skandha); second, clarifying the meaning of thinking about the four non-form aggregates. The first part is divided into four parts: first, establishing.
生起。二總問。三以頌略答分十如論。四長行廣解分十如下所明 第一明思惟色蘊幾物所攝相分八。
一明內五根及外五境幾物成相分二 一明內五根幾物成相分二。一明眼根幾物成相分二。一總問。二廣答分三。一依相立成相分二。一標。二釋。二依不相離明成相分二。一標。二釋分七如論。三依界明成相分二。一標。二釋分十如論。第二例明耳等四相成相分四。一略釋。二明差別分二。一標。二釋分三如論。三明除相分三。一立正義。二徴。三答所以。四明身根相分二。一標。二釋 第二明外五境幾物成相分二。一明色香等三境成相。二明聲境差別相分三。一標。二釋。三結。
分八中第二明色等所緣境界差別廣義分二。一指前廣文。二解未盡之義分四。一總標。二別釋分二十。一明滑性分二。一立因。二顯果。二明重性分二。一立因。二顯果。三四合明澀性及輕性分二。一立因。二顯果分二如論。五明軟性分二。一立因。二顯果。六明冷性分二。一立因。二顯果。七八九合明飢渴弱力分二。一立因。二顯果。十十一合明強及飽分二。一立因。二顯果。十二明病分二。一立因。二顯果。十三明老分二。一立因。二顯果。十四明死分二。一立因。二顯果。十五明癢分二。一立因。二顯果。十六明悶絕分
【現代漢語翻譯】 現代漢語譯本： 生起。二、總問。三、以頌略答，分十如論。四、長行廣解，分十如下所明。第一，明思惟色蘊幾物所攝相，分八。 一、明內五根（眼、耳、鼻、舌、身）及外五境（色、聲、香、味、觸）幾物成相，分二。一、明內五根幾物成相，分二。一、明眼根幾物成相，分二。一、總問。二、廣答，分三。一、依相立成相，分二。一、標。二、釋。二、依不相離明成相，分二。一、標。二、釋，分七如論。三、依界明成相，分二。一、標。二、釋，分十如論。第二，例明耳等四相成相，分四。一、略釋。二、明差別，分二。一、標。二、釋，分三如論。三、明除相，分三。一、立正義。二、徴。三、答所以。四、明身根相，分二。一、標。二、釋。第二，明外五境幾物成相，分二。一、明色香等三境成相。二、明聲境差別相，分三。一、標。二、釋。三、結。 分八中第二，明色等所緣境界差別廣義，分二。一、指前廣文。二、解未盡之義，分四。一、總標。二、別釋，分二十。一、明滑性，分二。一、立因。二、顯果。二、明重性，分二。一、立因。二、顯果。三、四合明澀性及輕性，分二。一、立因。二、顯果，分二如論。五、明軟性，分二。一、立因。二、顯果。六、明冷性，分二。一、立因。二、顯果。七、八、九合明飢渴弱力，分二。一、立因。二、顯果。十、十一合明強及飽，分二。一、立因。二、顯果。十二、明病，分二。一、立因。二、顯果。十三、明老，分二。一、立因。二、顯果。十四、明死，分二。一、立因。二、顯果。十五、明癢，分二。一、立因。二、顯果。十六、明悶絕，分二。一、立因。二、顯果。
【English Translation】 English version: Arising. Second, general question. Third, brief answer in verse, divided into ten as discussed. Fourth, extensive explanation in prose, divided into ten as explained below. First, clarifying how many elements constitute the aspect of the aggregate of form (rupa-skandha), divided into eight. One, clarifying how many elements constitute the aspects of the five internal sense organs (eye, ear, nose, tongue, body) and the five external sense objects (form, sound, smell, taste, touch), divided into two. One, clarifying how many elements constitute the five internal sense organs, divided into two. One, clarifying how many elements constitute the eye organ, divided into two. One, general question. Two, extensive answer, divided into three. One, establishing constitution based on aspect, divided into two. One, statement. Two, explanation. Two, clarifying constitution based on non-separation, divided into two. One, statement. Two, explanation, divided into seven as discussed. Three, clarifying constitution based on element (dhatu), divided into two. One, statement. Two, explanation, divided into ten as discussed. Second, illustrating the constitution of the other four aspects like the ear, divided into four. One, brief explanation. Two, clarifying differences, divided into two. One, statement. Two, explanation, divided into three as discussed. Three, clarifying exclusion of aspects, divided into three. One, establishing the correct meaning. Two, inquiry. Three, answering the reason. Four, clarifying the aspect of the body organ, divided into two. One, statement. Two, explanation. Second, clarifying how many elements constitute the five external sense objects, divided into two. One, clarifying the constitution of the three objects of form, smell, and taste. Two, clarifying the difference in the object of sound, divided into three. One, statement. Two, explanation. Three, conclusion. Second among the eight, clarifying the extensive meaning of the differences in the objects cognized by form, etc., divided into two. One, referring to the previous extensive text. Two, explaining the meanings not yet exhausted, divided into four. One, general statement. Two, separate explanations, divided into twenty. One, clarifying smoothness, divided into two. One, establishing the cause. Two, revealing the result. Two, clarifying heaviness, divided into two. One, establishing the cause. Two, revealing the result. Three and four combined, clarifying roughness and lightness, divided into two. One, establishing the cause. Two, revealing the result, divided into two as discussed. Five, clarifying softness, divided into two. One, establishing the cause. Two, revealing the result. Six, clarifying coldness, divided into two. One, establishing the cause. Two, revealing the result. Seven, eight, and nine combined, clarifying hunger, thirst, and weakness, divided into two. One, establishing the cause. Two, revealing the result. Ten and eleven combined, clarifying strength and satiety, divided into two. One, establishing the cause. Two, revealing the result. Twelve, clarifying illness, divided into two. One, establishing the cause. Two, revealing the result. Thirteen, clarifying old age, divided into two. One, establishing the cause. Two, revealing the result. Fourteen, clarifying death, divided into two. One, establishing the cause. Two, revealing the result. Fifteen, clarifying itching, divided into two. One, establishing the cause. Two, revealing the result. Sixteen, clarifying fainting, divided into two. One, establishing the cause. Two, revealing the result.
二。一立因。二顯果。十七明黏分二。一立因。二顯果。十八明疲極分二。一立因。二顯果。十九明憩息分二。一立因。二顯果。二十名勇銳分二。一立因。二顯果 第三立分位分二。一標。二釋分六如論 第四相攝相。
分八中第三明二識所緣義分二。一明立境二識所了義分二。一總標。二別釋分二如論。二明眼等五根一意識所識義。
分八中第四明色界具幾境識差別義分四。一立正義。二徴。三答所以。四明意趣。
分八中第五明十一造幾實物有幾假有差別相分三。一依五根四境立實物有義。二依觸境明假實二義分二。一明實有義。二明假有相。三依無表色明實假二義分七。一總標。二列名分二如論。三別釋分二。一明實有相。二明假有相。四明定所行色相應之義。五明定色生依分二。一標。二釋。六明能生不能生差別相分二。一明能生相分三。一標。二釋。三結。二明不能生相分二。一立正義。二結。七明定色是不思議分三。一立因。二顯果。三結。
分八中第六明欲色二界實物有色差別之義分三。一總問。二廣答分三。一依光明。二依微細。三依苦受不生明差別。三總結。
分八中第七明色蘊六相差別義分三。一總標。二別名分六如論。三別釋分六。一明色蘊自相相分二。一
【現代漢語翻譯】 現代漢語譯本 二。一、建立原因。二、顯示結果。十七、闡明黏著性，分為兩部分：一、建立原因。二、顯示結果。十八、闡明疲憊至極，分為兩部分：一、建立原因。二、顯示結果。十九、闡明休息，分為兩部分：一、建立原因。二、顯示結果。二十、闡明勇猛銳利，分為兩部分：一、建立原因。二、顯示結果。第三、建立分位，分為兩部分：一、標示。二、解釋，分為六個部分，如論中所述。第四、相互包含的方面。
在八個部分中，第三部分闡明二識所緣的意義，分為兩部分：一、闡明建立境的二識所了知的意義，分為兩部分：一、總標。二、分別解釋，分為兩部分，如論中所述。二、闡明眼等五根和意識所識別的意義。
在八個部分中，第四部分闡明**具有幾種境識的差別意義，分為四個部分：一、建立正確的意義。二、提問。三、回答原因。四、闡明意趣。
在八個部分中，第五部分闡明十一種造作中，有幾種是實物，有幾種是假有的差別相，分為三個部分：一、依據五根四境建立實物有的意義。二、依據觸境闡明假實二義，分為兩部分：一、闡明實有義。二、闡明假有相。三、依據無表色闡明實假二義，分為七個部分：一、總標。二、列出名稱，分為兩部分，如論中所述。三、分別解釋，分為兩部分：一、闡明實有相。二、闡明假有相。四、闡明定中所行之色相應的意義。五、闡明定色生起所依賴的方面，分為兩部分：一、標示。二、解釋。六、闡明能生與不能生的差別相，分為兩部分：一、闡明能生相，分為三個部分：一、標示。二、解釋。三、總結。二、闡明不能生相，分為兩部分：一、建立正確的意義。二、總結。七、闡明定色是不可思議的，分為三個部分：一、建立原因。二、顯示結果。三、總結。
在八個部分中，第六部分闡明欲界和色界實物有色的差別意義，分為三個部分：一、總問。二、廣泛回答，分為三個部分：一、依據光明。二、依據微細。三、依據苦受不生闡明差別。三、總結。
在八個部分中，第七部分闡明色蘊六相的差別意義，分為三個部分：一、總標。二、分別列出名稱，分為六個部分，如論中所述。三、分別解釋，分為六個部分：一、闡明色蘊自相相，分為兩部分：一
【English Translation】 English version Two. 1. Establishing the cause. 2. Revealing the result. 17. Explaining adhesion, divided into two parts: 1. Establishing the cause. 2. Revealing the result. 18. Explaining extreme fatigue, divided into two parts: 1. Establishing the cause. 2. Revealing the result. 19. Explaining rest, divided into two parts: 1. Establishing the cause. 2. Revealing the result. 20. Explaining courage and sharpness, divided into two parts: 1. Establishing the cause. 2. Revealing the result. Third, establishing positions, divided into two parts: 1. Indication. 2. Explanation, divided into six parts, as described in the treatise. Fourth, aspects of mutual inclusion.
Among the eight parts, the third part explains the meaning of the objects of the two consciousnesses, divided into two parts: 1. Explaining the meaning understood by the two consciousnesses that establish the object, divided into two parts: 1. General indication. 2. Separate explanation, divided into two parts, as described in the treatise. 2. Explaining the meaning recognized by the five sense organs such as the eyes and the consciousness.
Among the eight parts, the fourth part explains the difference in meaning of **how many objects and consciousnesses are possessed, divided into four parts: 1. Establishing the correct meaning. 2. Questioning. 3. Answering the reason. 4. Explaining the intention.
Among the eight parts, the fifth part explains the difference between how many of the eleven creations are real objects and how many are conceptual, divided into three parts: 1. Establishing the meaning of real objects based on the five sense organs and four objects. 2. Explaining the two meanings of real and conceptual based on the object of touch, divided into two parts: 1. Explaining the meaning of real existence. 2. Explaining the characteristics of conceptual existence. 3. Explaining the two meanings of real and conceptual based on non-manifest matter, divided into seven parts: 1. General indication. 2. Listing the names, divided into two parts, as described in the treatise. 3. Separate explanation, divided into two parts: 1. Explaining the characteristics of real existence. 2. Explaining the characteristics of conceptual existence. 4. Explaining the meaning of the correspondence of the matter practiced in concentration. 5. Explaining the aspects on which the matter of concentration arises, divided into two parts: 1. Indication. 2. Explanation. 6. Explaining the difference between what can arise and what cannot arise, divided into two parts: 1. Explaining the characteristics of what can arise, divided into three parts: 1. Indication. 2. Explanation. 3. Conclusion. 2. Explaining the characteristics of what cannot arise, divided into two parts: 1. Establishing the correct meaning. 2. Conclusion. 7. Explaining that the matter of concentration is inconceivable, divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion.
Among the eight parts, the sixth part explains the difference in meaning between the matter with form in the desire realm and the form realm, divided into three parts: 1. General question. 2. Extensive answer, divided into three parts: 1. Based on light. 2. Based on subtlety. 3. Explaining the difference based on the non-arising of painful feelings. 3. Conclusion.
Among the eight parts, the seventh part explains the difference in meaning of the six characteristics of the aggregate of form (Rūpaskandha), divided into three parts: 1. General indication. 2. Listing the names separately, divided into six parts, as described in the treatise. 3. Separate explanation, divided into six parts: 1. Explaining the self-characteristic of the aggregate of form, divided into two parts: 1.
標。二釋分二。一明能造自相。二明所造自相。二明色蘊共相相分二。一標。二釋。三明色蘊能依所依相屬相分二。一標。二釋分二。一明所依。二明能依。四明色蘊受用相分二。一標。二釋分二。一立因。二顯果分五如論。五明色蘊業相分二。一標。二釋分二。一略釋分四如論。二指廣文。六明色蘊微細相分二。一標。二釋。
分八中第八明色蘊微細差別相分四。一總標。二列名分三如論。三別釋分三。一明色蘊損減微細性分二。一標。二釋。二明色蘊種類微細性分二。一標。二釋。三明色蘊心自在轉微細性分三。一標。二釋。三引經證成。四明總結。
第四長行廣解分十中第二明思惟色蘊幾種極微建義分五如下所明。
第一思惟色蘊幾種極微成相分六。一總問。二略答。三指前廣文。四徴問。五列名分五如論。六別釋分五。一明分別建立相分三。一標。二釋。三結。二明差別建立相分二。一總標。二別釋分四。一依五根立差別相。二依五所緣境立差別相。三依四大種立差別相。四依法處攝色立差別相。三明獨建立相分二。一標。二釋。四明助伴建立相分六。一總標。二立正義。三徴。四答所以。五結。六答難分二。一問。二答分三。一依隨順轉答無對礙。二依種類之業答無對礙分四。一立正義
【現代漢語翻譯】 標。二釋分二。一明能造自相。二明所造自相。二明色蘊共相相分二。一標。二釋。三明色蘊能依所依相屬相分二。一標。二釋分二。一明所依。二明能依。四明色蘊受用相分二。一標。二釋分二。一立因。二顯果分五如論。五明色蘊業相分二。一標。二釋分二。一略釋分四如論。二指廣文。六明色蘊微細相分二。一標。二釋。 分八中第八明色蘊微細差別相分四。一總標。二列名分三如論。三別釋分三。一明色蘊損減微細性分二。一標。二釋。二明色蘊種類微細性分二。一標。二釋。三明色蘊心自在轉微細性分三。一標。二釋。三引經證成。四明總結。 第四長行廣解分十中第二明思惟色蘊幾種極微建義分五如下所明。 第一思惟色蘊幾種極微成相分六。一總問。二略答。三指前廣文。四徴問。五列名分五如論。六別釋分五。一明分別建立相分三。一標。二釋。三結。二明差別建立相分二。一總標。二別釋分四。一依五根立差別相。二依五所緣境立差別相。三依四大種立差別相。四依法處攝色立差別相。三明獨建立相分二。一標。二釋。四明助伴建立相分六。一總標。二立正義。三徴。四答所以。五結。六答難分二。一問。二答分三。一依隨順轉答無對礙。二依種類之業答無對礙分四。一立正義
【English Translation】 Heading. Second explanation divides into two. First, explaining the self-nature of what can be created. Second, explaining the self-nature of what is created. Second, explaining the common characteristics of the Rupa Skandha (form aggregate) divides into two aspects. First, heading. Second, explanation. Third, explaining the relational aspects of the Rupa Skandha (form aggregate), including what it depends on and what depends on it, divides into two. First, heading. Second, explanation divides into two. First, explaining what it depends on. Second, explaining what depends on it. Fourth, explaining the aspect of the Rupa Skandha (form aggregate) being used divides into two. First, heading. Second, explanation divides into two. First, establishing the cause. Second, revealing the result, dividing into five as in the treatise. Fifth, explaining the karma aspect of the Rupa Skandha (form aggregate) divides into two. First, heading. Second, explanation divides into two. First, brief explanation divides into four as in the treatise. Second, pointing to the extensive text. Sixth, explaining the subtle aspects of the Rupa Skandha (form aggregate) divides into two. First, heading. Second, explanation. Among the eight divisions, the eighth explains the subtle differences of the Rupa Skandha (form aggregate) in four parts. First, general heading. Second, listing the names divides into three as in the treatise. Third, separate explanations divide into three. First, explaining the subtle nature of the Rupa Skandha (form aggregate) diminishing divides into two. First, heading. Second, explanation. Second, explaining the subtle nature of the types of Rupa Skandha (form aggregate) divides into two. First, heading. Second, explanation. Third, explaining the subtle nature of the Rupa Skandha (form aggregate) transforming freely with the mind divides into three. First, heading. Second, explanation. Third, citing sutras to prove it. Fourth, concluding summary. Among the ten divisions of the fourth long passage's extensive explanation, the second explains contemplating how many ultimate particles constitute the meaning of the Rupa Skandha (form aggregate) in five parts as explained below. First, contemplating how many ultimate particles constitute the appearance of the Rupa Skandha (form aggregate) in six parts. First, general question. Second, brief answer. Third, pointing to the previous extensive text. Fourth, questioning. Fifth, listing the names divides into five as in the treatise. Sixth, separate explanations divide into five. First, explaining the aspect of establishing through differentiation divides into three. First, heading. Second, explanation. Third, conclusion. Second, explaining the aspect of establishing through differences divides into two. First, general heading. Second, separate explanations divide into four. First, establishing differences based on the five roots. Second, establishing differences based on the five objects of perception. Third, establishing differences based on the four great elements. Fourth, establishing differences based on the colors included in the Dharma-sphere. Third, explaining the aspect of establishing independently divides into two. First, heading. Second, explanation. Fourth, explaining the aspect of establishing with assistance divides into six. First, general heading. Second, establishing the correct meaning. Third, questioning. Fourth, answering the reason. Fifth, conclusion. Sixth, answering the difficulty divides into two. First, question. Second, answer divides into three. First, answering 'no obstruction' based on following the transformation. Second, answering 'no obstruction' based on the karma of types divides into four. First, establishing the correct meaning.
分二。一立因。二顯果。二徴。三答所以分二。一立正義。二顯過。四結。三依有礙無礙答無對礙分三。一標釋。二立喻。三法合。五明無分建立相分二。一標。二釋。
分五中第二明色蘊極微是何眼所緣義分二。一總問分二。一標。二釋。二廣答分三。一立正義。二徴。三答所以分二。一標。二釋。
分五中第三明色蘊極微無生滅義分二。一問。二答分三。一答無生。二答無滅。三立喻。
分五中第四明不如理思惟色蘊極微過失分四。一總標。二別釋分五。一依有自性立過。二依有生滅立過。三依合散立過。四依極微量立過。五依能生異老立過。三總結。四明勸修。
分五中第五明建極微勝利分三。一總標。二別釋分五。一依能破一合想見明勝利分三。一立因。二顯果。三結。二依能斷身見明勝利。三依能斷憍慢明勝利。四依能斷煩惱纏明勝利。五依除遣諸相明勝利。三總結勸。
第四長行廣解分十中第三明思惟色物生相等差別義分十一如下所明。
大門分十一中第一明色物五種生相差別分四。一總標。二徴問。三列名分五如論。四別釋分五。一明依止生相分五。一總問。二略答分三。一立因。二顯果分二。一標。二釋。三結。三明有無義分二。一立正義分二。一明有相分三
【現代漢語翻譯】 現代漢語譯本 分為二：一、確立原因。二、彰顯結果。二、提問。三、回答原因。分為二：一、確立正義。二、彰顯過失。四、總結。三、依據有礙與無礙回答無對礙，分為三：一、標示解釋。二、設立比喻。三、法理結合。五、闡明無分建立相，分為二：一、標示。二、解釋。
在五部分中，第二部分闡明色蘊極微（rupa-skandha paramanu，物質要素的最小單位）是何種眼睛所能感知的意義，分為二：一、總的提問，分為二：一、標示。二、解釋。二、廣泛的回答，分為三：一、確立正義。二、提問。三、回答原因，分為二：一、標示。二、解釋。
在五部分中，第三部分闡明色蘊極微無生滅的意義，分為二：一、提問。二、回答，分為三：一、回答無生。二、回答無滅。三、設立比喻。
在五部分中，第四部分闡明不如理思惟色蘊極微的過失，分為四：一、總的標示。二、分別解釋，分為五：一、依據有自性確立過失。二、依據有生滅確立過失。三、依據聚合離散確立過失。四、依據極微的量確立過失。五、依據能產生異類衰老確立過失。三、總結。四、闡明勸導修行。
在五部分中，第五部分闡明建立極微的勝利，分為三：一、總的標示。二、分別解釋，分為五：一、依據能破除一合想見闡明勝利，分為三：一、確立原因。二、彰顯結果。三、總結。二、依據能斷除身見闡明勝利。三、依據能斷除驕慢闡明勝利。四、依據能斷除煩惱纏縛闡明勝利。五、依據去除各種表相闡明勝利。三、總結勸導。
第四部分長行廣泛解釋分為十部分，其中第三部分闡明思惟色物生相等差別義，分為十一部分，如下所述。
大門分為十一部分，其中第一部分闡明色物五種生相差別，分為四：一、總的標示。二、提問。三、列舉名稱，分為五種，如論中所述。四、分別解釋，分為五：一、闡明依止生相，分為五：一、總的提問。二、簡略回答，分為三：一、確立原因。二、彰顯結果，分為二：一、標示。二、解釋。三、總結。三、闡明有無的意義，分為二：一、確立正義，分為二：一、闡明有相，分為三
【English Translation】 English version Divided into two: 1. Establishing the cause. 2. Manifesting the result. 2. Questioning. 3. Answering the reason. Divided into two: 1. Establishing the correct meaning. 2. Manifesting the fault. 4. Conclusion. 3. Answering the impediment and non-impediment based on obstruction, divided into three: 1. Indicating and explaining. 2. Establishing a metaphor. 3. Combining the Dharma. 5. Explaining the aspect of establishing indivisibility, divided into two: 1. Indicating. 2. Explaining.
In the five parts, the second part explains what kind of eye can perceive the meaning of rupa-skandha paramanu (the smallest unit of material element), divided into two: 1. General question, divided into two: 1. Indicating. 2. Explaining. 2. Extensive answer, divided into three: 1. Establishing the correct meaning. 2. Questioning. 3. Answering the reason, divided into two: 1. Indicating. 2. Explaining.
In the five parts, the third part explains the meaning of the rupa-skandha paramanu having no arising and ceasing, divided into two: 1. Question. 2. Answer, divided into three: 1. Answering no arising. 2. Answering no ceasing. 3. Establishing a metaphor.
In the five parts, the fourth part explains the faults of not thinking correctly about the rupa-skandha paramanu, divided into four: 1. General indication. 2. Separate explanation, divided into five: 1. Establishing faults based on having self-nature. 2. Establishing faults based on having arising and ceasing. 3. Establishing faults based on aggregation and dispersion. 4. Establishing faults based on the quantity of paramanu. 5. Establishing faults based on being able to produce different kinds of aging. 3. Summary. 4. Explaining and encouraging cultivation.
In the five parts, the fifth part explains the merits of establishing paramanu, divided into three: 1. General indication. 2. Separate explanation, divided into five: 1. Explaining the merits based on being able to break the perception of oneness, divided into three: 1. Establishing the cause. 2. Manifesting the result. 3. Conclusion. 2. Explaining the merits based on being able to cut off the view of self. 3. Explaining the merits based on being able to cut off arrogance. 4. Explaining the merits based on being able to cut off the entanglement of afflictions. 5. Explaining the merits based on removing all appearances. 3. Summary and encouragement.
The fourth part, the long passage, extensively explains and is divided into ten parts, of which the third part explains the meaning of thinking about the differences in the arising and other aspects of material objects, divided into eleven parts, as explained below.
The great gate is divided into eleven parts, of which the first part explains the differences in the five aspects of arising of material objects, divided into four: 1. General indication. 2. Questioning. 3. Listing the names, divided into five kinds, as described in the treatise. 4. Separate explanation, divided into five: 1. Explaining the aspect of arising based on reliance, divided into five: 1. General question. 2. Brief answer, divided into three: 1. Establishing the cause. 2. Manifesting the result, divided into two: 1. Indicating. 2. Explaining. 3. Conclusion. 3. Explaining the meaning of existence and non-existence, divided into two: 1. Establishing the correct meaning, divided into two: 1. Explaining the aspect of existence, divided into three.
。一立因。二顯果。三結。二明無相分三。一立因。二顯果。三結。三明總結。四答難分二。一立。二破分二。一問。二答分二如論。五明總結。第二明種子生相分五。一總問。二略答。三立喻。四法合。五總結。第三明勢引生相分三。一總問。二廣答分四。一依器世界明勢引生相分二。一標。二釋。二依五根明勢引生相分二。一立因。二顯果。三依諸欲界諸天及北洲人資具明勢引生相。四依三洲人明勢引生相。三明總結。第四明攝受生相分三。一總問。二廣答分三。一立因。二顯果。三立喻。三總結。第五明損減生相。
大門分十一中第二立喻顯諸聚色生相分三。一立正義。二徴。三答所以分二如論。
大門分十一中第三明大種何故與造色諸行作因因由分三。一總問。二略答分三如論。三廣解分三。一總標。三列名分三如論。三別釋分三。一依大種士夫作用明與造色作因義分三。一標。二別釋分四如論。三總結。二依業作用立因義分三。一標。二釋。三結。三依勝定作用立因義分三。一標。二釋。三結。
大門分十一中第四依五緣明大種轉成異果義分三。一總標。二徴問。三列釋分五如論。
大門分十一中第五明何因中有色聚續得生義分二。一問。二答分二。一答因。二答緣。
大
【現代漢語翻譯】 現代漢語譯本 一、確立原因（一立因）。二、顯示結果（二顯果）。三、總結（三結）。 二、闡明無相部分為三部分：一、確立原因（一立因）。二、顯示結果（二顯果）。三、總結（三結）。 三、闡明總結。四、解答疑問分為兩部分：一、確立（一立）。二、破除（二破），分為兩部分：一、提問（一問）。二、回答（二答），如論中所述分為兩部分。 五、闡明總結。第二，闡明種子生起之相分為五部分：一、總的提問（一總問）。二、簡略的回答（二略答）。三、設立比喻（三立喻）。四、佛法結合（四法合）。五、總結（五總結）。 第三，闡明勢力引導生起之相分為三部分：一、總的提問（一總問）。二、詳細的回答（二廣答），分為四部分：一、依靠器世界闡明勢力引導生起之相，分為兩部分：一、標示（一標）。二、解釋（二釋）。二、依靠五根闡明勢力引導生起之相，分為兩部分：一、確立原因（一立因）。二、顯示結果（二顯果）。三、依靠諸欲界諸天及北俱盧洲（Uttarakuru）人資具闡明勢力引導生起之相。四、依靠三洲人闡明勢力引導生起之相。三、闡明總結（三明總結）。 第四，闡明攝受生起之相分為三部分：一、總的提問（一總問）。二、詳細的回答（二廣答），分為三部分：一、確立原因（一立因）。二、顯示結果（二顯果）。三、設立比喻（三立喻）。三、總結（三總結）。第五，闡明損減生起之相。 大門分為十一部分，其中第二部分，設立比喻顯示諸聚色生起之相，分為三部分：一、確立正義（一立正義）。二、徵詢（二徴）。三、回答原因（三答所以），如論中所述分為兩部分。 大門分為十一部分，其中第三部分，闡明大種（Mahabhuta）為何與造色諸行作為因的原因，分為三部分：一、總的提問（一總問）。二、簡略的回答（二略答），如論中所述分為三部分。三、廣泛的解釋（三廣解），分為三部分：一、總的標示（一總標）。三、列出名稱（三列名），如論中所述分為三部分。三、分別解釋（三別釋），分為三部分：一、依靠大種士夫的作用，闡明與造色作為因的意義，分為三部分：一、標示（一標）。二、分別解釋（二別釋），如論中所述分為四部分。三、總結（三總結）。二、依靠業的作用確立原因的意義，分為三部分：一、標示（一標）。二、解釋（二釋）。三、總結（三結）。三、依靠殊勝禪定的作用確立原因的意義，分為三部分：一、標示（一標）。二、解釋（二釋）。三、總結（三結）。 大門分為十一部分，其中第四部分，依靠五緣闡明大種轉變成不同結果的意義，分為三部分：一、總的標示（一總標）。二、徵詢提問（二徴問）。三、列出解釋（三列釋），如論中所述分為五部分。 大門分為十一部分，其中第五部分，闡明何種原因中有色聚能夠持續生起，分為兩部分：一、提問（一問）。二、回答（二答），分為兩部分：一、回答原因（一答因）。二、回答緣（二答緣）。 大
【English Translation】 English version I. Establishing the cause (One establishes the cause). II. Showing the result (Two show the result). III. Conclusion (Three conclude). II. Explaining the aspect of no-form in three parts: I. Establishing the cause (One establishes the cause). II. Showing the result (Two show the result). III. Conclusion (Three conclude). III. Explaining the summary. IV. Answering difficulties in two parts: I. Establishing (One establishes). II. Refuting (Two refute), in two parts: I. Questioning (One asks). II. Answering (Two answer), as discussed in the treatise, in two parts. V. Explaining the summary. Second, explaining the aspect of seed arising in five parts: I. General question (One general question). II. Brief answer (Two brief answers). III. Establishing a metaphor (Three establish a metaphor). IV. Dharma combination (Four Dharma combine). V. Conclusion (Five conclude). Third, explaining the aspect of potential leading to arising in three parts: I. General question (One general question). II. Detailed answer (Two detailed answers), in four parts: I. Relying on the vessel world to explain the aspect of potential leading to arising, in two parts: I. Marking (One marks). II. Explaining (Two explain). II. Relying on the five roots to explain the aspect of potential leading to arising, in two parts: I. Establishing the cause (One establishes the cause). II. Showing the result (Two show the result). III. Relying on the resources of the desire realm heavens and the people of Uttarakuru (Uttarakuru) to explain the aspect of potential leading to arising. IV. Relying on the people of the three continents to explain the aspect of potential leading to arising. III. Explaining the summary (Three explain the summary). Fourth, explaining the aspect of reception leading to arising in three parts: I. General question (One general question). II. Detailed answer (Two detailed answers), in three parts: I. Establishing the cause (One establishes the cause). II. Showing the result (Two show the result). III. Establishing a metaphor (Three establish a metaphor). III. Conclusion (Three conclude). Fifth, explaining the aspect of diminution leading to arising. The great section is divided into eleven parts, among which the second part, establishing a metaphor to show the aspect of the arising of aggregates of form, is divided into three parts: I. Establishing the correct meaning (One establishes the correct meaning). II. Inquiry (Two inquire). III. Answering the reason (Three answer the reason), as discussed in the treatise, in two parts. The great section is divided into eleven parts, among which the third part, explaining why the great elements (Mahabhuta) act as the cause for generated form and actions, is divided into three parts: I. General question (One general question). II. Brief answer (Two brief answers), as discussed in the treatise, in three parts. III. Extensive explanation (Three extensively explain), in three parts: I. General marking (One general marks). III. Listing names (Three list names), as discussed in the treatise, in three parts. III. Separate explanations (Three separately explain), in three parts: I. Relying on the function of the great element 'person' to explain the meaning of acting as the cause for generated form, in three parts: I. Marking (One marks). II. Separate explanations (Two separately explain), as discussed in the treatise, in four parts. III. Conclusion (Three conclude). II. Relying on the function of karma to establish the meaning of the cause, in three parts: I. Marking (One marks). II. Explaining (Two explain). III. Conclusion (Three conclude). III. Relying on the function of superior samadhi to establish the meaning of the cause, in three parts: I. Marking (One marks). II. Explaining (Two explain). III. Conclusion (Three conclude). The great section is divided into eleven parts, among which the fourth part, relying on the five conditions to explain the meaning of the great elements transforming into different results, is divided into three parts: I. General marking (One general marks). II. Inquiry question (Two inquire question). III. Listing explanations (Three list explanations), as discussed in the treatise, in five parts. The great section is divided into eleven parts, among which the fifth part, explaining what cause allows aggregates of form to continue arising, is divided into two parts: I. Question (One asks). II. Answer (Two answer), in two parts: I. Answering the cause (One answers the cause). II. Answering the condition (Two answer the condition). Great
門分十一中第六明因何得有中有義分三。一總問。二廣答分四。一依不轉至余方立中有義分二。一標。二釋。二依惑亂立中有義分二。一標。二釋。三依不滅立中有義分二。一標。二釋。四依非行往性立中有義分二。一標。二釋。三明總結。
大門分十一中第七明色蘊生時誰為先首義分二。一總問分二。一問據處所因。二問余色轉因。二廣答分二。一答余色轉因分二。一立因。二顯果。二答據處所因分三。一立因。二顯果。三結。
大門分十一中第八明四大種作業次第分三。一總標。二別釋分四。一明地大作業。二明水大作業。三明火大作業。四明風大作業。三總結。
大門分十一中第九明聲造色不恒相續義分二。一依斷滅明不恒義。二依質處及外明不恒義分三。一標。二釋。三以喻顯。
大門分十一中第十明風大種恒不恒義分三。一總標。二列名分二如論。三別釋分二異門。初門依轉行等三法明恒不恒義分三。一明恒相。二明不恒相。三明恒攝受相。第二異門依機闕等二法明恒不恒義分二。一明恒相。二明不恒相。
大門分十一中第十一明空界恒不恒義分三。一總問。二略答。三廣釋分三。一總標。二列名分二如論。三別釋分二。一明恒不恒等義分三。一明恒相。二明不恒相。三明
依處。二明凈不凈義分二。一明凈相。二明不凈相。
第四長行廣解分十中第四明思惟長短等形色等差別之義分三如下所明。
分三中第一思惟形色之義分四。一問。二略答。三徴。四答所以分三。一依積集立所以分二。一標。二釋。二依相待立所以分二。一標。二釋。三依覺壞立所以。
分三中第二思惟定果顯色之義分五。一標正義。二徴。三答所以。四立喻廣分別分二如論。五法合分二。一立正義。二答難。
分三中第三思惟色蘊有見等差別之義分三。一總問分三如論。二廣等分三。一答初問分二。一標。二釋。二答第二問。三答第三問分二。一標。二釋。三明總結。
第四長行廣解分十中第五明思惟色蘊諸流差別義分五。一總問。二略答。三列名分三如論。四別釋初等流相。五總結 第四別釋分三。一總標。二列名分四如論。三別釋初二等流相分九。
一明二等流相分二。一明異熟流義分三。一總標。二列名分二如論。三別釋分二。一總標。二別釋分二如論。二明長養流義分三。一總標。二列名分二如論。三別釋分二。一明處寬逼長養流義分二。一標。二釋分四如論。二明相增盛長養流義分二。一標。二釋分四如論。
分九中第二分別有色無色長養義分二。一明有
【現代漢語翻譯】 現代漢語譯本 依處。二、闡明清凈與不凈的意義，分為兩部分：一、闡明清凈的相狀；二、闡明不凈的相狀。
第四段長行廣泛解釋分為十個部分，其中第四部分闡明思惟長短等形狀顏色等差別之義，分為三部分，如下所述。
在分為三部分中，第一部分思惟形狀顏色的意義，分為四部分：一、提問；二、簡略回答；三、追問；四、回答原因。分為三部分：一、依據積聚建立原因，分為兩部分：一、標示；二、解釋。二、依據相對待建立原因，分為兩部分：一、標示；二、解釋。三、依據覺知壞滅建立原因。
在分為三部分中，第二部分思惟禪定之果，顯現顏色之義，分為五部分：一、標示正義；二、追問；三、回答原因；四、建立比喻廣泛分別，分為兩部分，如論中所述；五、法義結合，分為兩部分：一、建立正義；二、回答詰難。
在分為三部分中，第三部分思惟色蘊有可見等差別之義，分為三部分：一、總提問，分為三部分，如論中所述；二、廣泛等同，分為三部分：一、回答最初的提問，分為兩部分：一、標示；二、解釋。二、回答第二個提問。三、回答第三個提問，分為兩部分：一、標示；二、解釋。三、闡明總結。
第四段長行廣泛解釋分為十個部分，其中第五部分闡明思惟色蘊諸流差別之義，分為五部分：一、總提問；二、簡略回答；三、列舉名稱，分為三部分，如論中所述；四、分別解釋最初的等流相；五、總結。第四，分別解釋，分為三部分：一、總標示；二、列舉名稱，分為四部分，如論中所述；三、分別解釋最初的兩種等流相，分為九部分。
一、闡明兩種等流相，分為兩部分：一、闡明異熟流的意義，分為三部分：一、總標示；二、列舉名稱，分為兩部分，如論中所述；三、分別解釋，分為兩部分：一、總標示；二、分別解釋，分為兩部分，如論中所述。二、闡明長養流的意義，分為三部分：一、總標示；二、列舉名稱，分為兩部分，如論中所述；三、分別解釋，分為兩部分：一、闡明處所寬廣逼迫的長養流的意義，分為兩部分：一、標示；二、解釋，分為四部分，如論中所述。二、闡明相狀增盛的長養流的意義，分為兩部分：一、標示；二、解釋，分為四部分，如論中所述。
在分為九部分中，第二部分分別有色無色的長養意義，分為兩部分：一、闡明有
【English Translation】 English version Based on location. Second, clarifying the meaning of purity and impurity is divided into two parts: first, clarifying the characteristics of purity; second, clarifying the characteristics of impurity.
The fourth long passage of extensive explanation is divided into ten parts, of which the fourth part clarifies the meaning of contemplating differences in length, shape, color, etc., and is divided into three parts, as described below.
In the division into three parts, the first part, contemplating the meaning of shape and color, is divided into four parts: first, asking; second, briefly answering; third, questioning further; fourth, answering the reason. Divided into three parts: first, establishing the reason based on accumulation, divided into two parts: first, indication; second, explanation. Second, establishing the reason based on relativity, divided into two parts: first, indication; second, explanation. Third, establishing the reason based on the destruction of awareness.
In the division into three parts, the second part, contemplating the fruit of meditation, revealing the meaning of color, is divided into five parts: first, indicating the correct meaning; second, questioning further; third, answering the reason; fourth, establishing metaphors for extensive differentiation, divided into two parts, as described in the treatise; fifth, combining the Dharma meaning, divided into two parts: first, establishing the correct meaning; second, answering difficulties.
In the division into three parts, the third part, contemplating the meaning of the visible and other differences of the form aggregate (Rūpaskandha), is divided into three parts: first, a general question, divided into three parts, as described in the treatise; second, extensive equality, divided into three parts: first, answering the initial question, divided into two parts: first, indication; second, explanation. Second, answering the second question. Third, answering the third question, divided into two parts: first, indication; second, explanation. Third, clarifying the conclusion.
The fourth long passage of extensive explanation is divided into ten parts, of which the fifth part clarifies the meaning of contemplating the differences in the flows of the form aggregate (Rūpaskandha), divided into five parts: first, a general question; second, a brief answer; third, listing the names, divided into three parts, as described in the treatise; fourth, separately explaining the characteristics of the initial outflow; fifth, conclusion. Fourth, separate explanation, divided into three parts: first, general indication; second, listing the names, divided into four parts, as described in the treatise; third, separately explaining the characteristics of the initial two types of outflow, divided into nine parts.
First, clarifying the two types of outflow characteristics, divided into two parts: first, clarifying the meaning of the resultant outflow, divided into three parts: first, general indication; second, listing the names, divided into two parts, as described in the treatise; third, separate explanation, divided into two parts: first, general indication; second, separate explanation, divided into two parts, as described in the treatise. Second, clarifying the meaning of the nourishing outflow, divided into three parts: first, general indication; second, listing the names, divided into two parts, as described in the treatise; third, separate explanation, divided into two parts: first, clarifying the meaning of the nourishing outflow of spacious and constricted places, divided into two parts: first, indication; second, explanation, divided into four parts, as described in the treatise. Second, clarifying the meaning of the nourishing outflow of increasing characteristics, divided into two parts: first, indication; second, explanation, divided into four parts, as described in the treatise.
In the division into nine parts, the second part differentiates the meaning of nourishing form and formlessness, divided into two parts: first, clarifying the existence of
色法長養。二明無色法長養。
分九中第三分別欲色二界長養義分二。一明欲界長養。二明色界長養。
分九中第四分別有色根長養義分二。一標。二釋。
分九中第五答難分二。一問。二答。
分九中第六分別心及心法等長養義分二。一明心及心法長養。二明法處所攝色長養。
分九中第七分別欲色二界造色具不具義分二。一明欲界具義。二明色界不具義。
分九中第八分別欲色二界根具不具義分二。一明欲界根具不具義。二明色界諸根具足義。
分九中第九分別聲界及聲有異熟無異熟義分二。一明聲界有異熟義。二明聲無異熟義大門分五中第五明總結。
第四長行廣解分十中第六明思惟色蘊所攝地等四界作業差別等相分三如下所明。
分三中第一明思惟色蘊所攝地等四界作業差別分二。一總問。二廣答分二。一依各別五業明作業差別義分四。一明地界作業相分五如論。二明水界作業相分五如論。三明火界作業相分五如論。四明風界作業相分五如論。第二依通作五業明作業相分三。一總標。二列名分五如論。三別釋分五。一明生起作業相。二明依止作業相。三明建立作業相。四明住持作業相。五明增長作業相。
大門分三中第二分別眼耳二根所行之
【現代漢語翻譯】 現代漢語譯本：色法（Rūpa-dharma，物質現象）的長養。二、闡明無色法（Arūpa-dharma，非物質現象）的長養。
在九個部分中的第三個部分，分別欲界（Kāmadhātu，慾望界）和色界（Rūpadhātu，色界）長養的意義，分為兩部分。一、闡明欲界的長養。二、闡明色界的長養。
在九個部分中的第四個部分，分別有色根（Rūpendriya，物質根）長養的意義，分為兩部分。一、標示。二、解釋。
在九個部分中的第五個部分，解答疑問，分為兩部分。一、提問。二、回答。
在九個部分中的第六個部分，分別心（Citta，意識）及心法（Caitasika，心理現象）等長養的意義，分為兩部分。一、闡明心及心法的長養。二、闡明法處（Dharmāyatana，法處）所攝的色（Rūpa，物質）的長養。
在九個部分中的第七個部分，分別欲界和色界造色（Rūpa-kriyā，物質行為）具足與不具足的意義，分為兩部分。一、闡明欲界具足的意義。二、闡明色界不具足的意義。
在九個部分中的第八個部分，分別欲界和色界根（Indriya，感官）具足與不具足的意義，分為兩部分。一、闡明欲界根具足與不具足的意義。二、闡明色界諸根具足的意義。
在九個部分中的第九個部分，分別聲界（Śabdhadhātu，聲音界）及聲音有異熟（Vipāka，果報）與無異熟的意義，分為兩部分。一、闡明聲界有異熟的意義。二、闡明聲音無異熟的意義。大門分為五個部分，第五個部分闡明總結。
第四，長行廣解分為十個部分，第六個部分闡明思惟色蘊（Rūpaskandha，色蘊）所攝的地（Pṛthivīdhātu，地界）等四界（Catvāro dhātavaḥ，四大）作業差別等相，分為三個部分，如下所闡明。
分為三個部分中的第一個部分，闡明思惟色蘊所攝的地等四界作業差別，分為兩部分。一、總問。二、廣答，分為兩部分。一、依據各別五業（Pañca karma，五種作用）闡明作業差別義，分為四個部分。一、闡明地界作業相，分為五個方面，如論中所述。二、闡明水界（Āpodhātu，水界）作業相，分為五個方面，如論中所述。三、闡明火界（Tejodhātu，火界）作業相，分為五個方面，如論中所述。四、闡明風界（Vāyudhātu，風界）作業相，分為五個方面，如論中所述。第二、依據通作五業闡明作業相，分為三個部分。一、總標。二、列名，分為五個方面，如論中所述。三、分別解釋，分為五個方面。一、闡明生起作業相。二、闡明依止作業相。三、闡明建立作業相。四、闡明住持作業相。五、闡明增長作業相。
大門分為三個部分中的第二個部分，分別眼（Cakṣurindriya，眼根）、耳（Śrotrendriya，耳根）二根所行的
【English Translation】 English version: The nourishment of Rūpa-dharma (material phenomena). Second, elucidating the nourishment of Arūpa-dharma (immaterial phenomena).
In the third of the nine sections, distinguishing the meaning of nourishment in the Kāmadhātu (desire realm) and Rūpadhātu (form realm), divided into two parts. First, elucidating the nourishment of the Kāmadhātu. Second, elucidating the nourishment of the Rūpadhātu.
In the fourth of the nine sections, distinguishing the meaning of the nourishment of Rūpendriya (material roots), divided into two parts. First, indication. Second, explanation.
In the fifth of the nine sections, answering questions, divided into two parts. First, asking. Second, answering.
In the sixth of the nine sections, distinguishing the meaning of the nourishment of Citta (consciousness) and Caitasika (mental phenomena), etc., divided into two parts. First, elucidating the nourishment of Citta and Caitasika. Second, elucidating the nourishment of Rūpa (matter) included in the Dharmāyatana (sphere of ideas).
In the seventh of the nine sections, distinguishing the meaning of whether the Rūpa-kriyā (material actions) are complete or incomplete in the Kāmadhātu and Rūpadhātu, divided into two parts. First, elucidating the meaning of completeness in the Kāmadhātu. Second, elucidating the meaning of incompleteness in the Rūpadhātu.
In the eighth of the nine sections, distinguishing the meaning of whether the Indriya (sense faculties) are complete or incomplete in the Kāmadhātu and Rūpadhātu, divided into two parts. First, elucidating the meaning of completeness and incompleteness of the faculties in the Kāmadhātu. Second, elucidating the meaning of the completeness of all faculties in the Rūpadhātu.
In the ninth of the nine sections, distinguishing the meaning of whether the Śabdhadhātu (sound element) and sounds have Vipāka (result) or no Vipāka, divided into two parts. First, elucidating the meaning of the sound element having Vipāka. Second, elucidating the meaning of sounds having no Vipāka. The main section is divided into five parts, the fifth part elucidating the summary.
Fourth, the extensive explanation in prose is divided into ten parts, the sixth part elucidating the differences in the functions of the four elements (Catvāro dhātavaḥ), such as Pṛthivīdhātu (earth element), etc., included in the Rūpaskandha (aggregate of form), divided into three parts, as explained below.
The first of the three sections, elucidating the differences in the functions of the four elements, such as the earth element, etc., included in the aggregate of form, divided into two parts. First, general question. Second, extensive answer, divided into two parts. First, elucidating the meaning of the differences in functions based on the five individual functions (Pañca karma), divided into four parts. First, elucidating the characteristics of the function of the earth element, divided into five aspects, as described in the treatise. Second, elucidating the characteristics of the function of the Āpodhātu (water element), divided into five aspects, as described in the treatise. Third, elucidating the characteristics of the function of the Tejodhātu (fire element), divided into five aspects, as described in the treatise. Fourth, elucidating the characteristics of the function of the Vāyudhātu (wind element), divided into five aspects, as described in the treatise. Second, elucidating the characteristics of the functions based on the five common functions, divided into three parts. First, general indication. Second, listing the names, divided into five aspects, as described in the treatise. Third, separate explanations, divided into five aspects. First, elucidating the characteristic of the function of arising. Second, elucidating the characteristic of the function of dependence. Third, elucidating the characteristic of the function of establishment. Fourth, elucidating the characteristic of the function of maintenance. Fifth, elucidating the characteristic of the function of growth.
The second of the three main sections, distinguishing the objects of the two faculties, Cakṣurindriya (eye faculty) and Śrotrendriya (ear faculty),
境立善不善因由分五。一總問。二略答。三列名分三如論。四解釋。五明意趣分二。一立因。二顯果。
大門分三中第三思惟依止色聚而有運動與彼色聚一異義分五。一總問。二略答。三徴。四答所以分三。一略釋。二廣解分二。一問。二答分四。一答生過。二答不生失。三答滅過。四答不滅失。三總結。第五明總結。
第四長行廣解分十中第七明思惟一切色蘊皆是剎那滅義分五如下所明。
第一立剎那正義分四。一總標正義。二徴。三答所以三如論。四總結。
大門分五中第二破邪計品分三 一破計火等為滅因見分二。一破計火等是滅壞因分四。一立彼計。二徴。三答所以。四結。二破執壞滅是壞滅因見分三。一立彼計。二徴。三答所以分二如論 第二破計滅相為滅因見分四。一破自性滅壞為因見分二。一立。二破。二破別有滅壞因見分二。一立。二破。三破計火等為滅助伴方能滅見分二。一立。二破。四破別有功能見分二。一立。二破 第三破謂二種於一處所有滅功能見分二。一立。二破。
大門分五中第三明總結。
大門分五中第四明略義分三。一立因。二顯果分三如論。三結。
大門分五中第五依心果成立剎那義分二。一立因。二顯果。
第四長行廣解分
【現代漢語翻譯】 現代漢語譯本： 境立善不善因由分五：一、總問；二、略答；三、列名分三，如論所述；四、解釋；五、明意趣，分二：一、立因；二、顯果。 大門分三中第三，思惟依止色聚而有運動，與彼色聚一異義，分五：一、總問；二、略答；三、征；四、答所以，分三：一、略釋；二、廣解，分二：一、問；二、答，分四：一、答生過；二、答不生失；三、答滅過；四、答不滅失；三、總結；第五、明總結。 第四長行廣解分十中第七，明思惟一切色蘊皆是剎那滅義，分五，如下所明： 第一，立剎那正義，分四：一、總標正義；二、征；三、答所以，三如論所述；四、總結。 大門分五中第二，破邪計品，分三：一、破計火等為滅因見，分二：一、破計火等是滅壞因，分四：一、立彼計；二、征；三、答所以；四、結。二、破執壞滅是壞滅因見，分三：一、立彼計；二、征；三、答所以，分二，如論所述；第二、破計滅相為滅因見，分四：一、破自性滅壞為因見，分二：一、立；二、破。二、破別有滅壞因見，分二：一、立；二、破。三、破計火等為滅助伴方能滅見，分二：一、立；二、破。四、破別有功能見，分二：一、立；二、破；第三、破謂二種於一處所有滅功能見，分二：一、立；二、破。 大門分五中第三，明總結。 大門分五中第四，明略義，分三：一、立因；二、顯果，分三，如論所述；三、結。 大門分五中第五，依心果成立剎那義，分二：一、立因；二、顯果。 第四長行廣解分
【English Translation】 English version: The section on establishing the causes and conditions of good and non-good states is divided into five parts: 1. General question; 2. Brief answer; 3. Listing the names in three parts, as stated in the treatise; 4. Explanation; 5. Clarifying the intended meaning, divided into two parts: 1. Establishing the cause; 2. Revealing the result. In the third of the three major sections, contemplating the movement that relies on the aggregate of form (rupa-skandha), and the meaning of whether it is the same as or different from that aggregate of form, is divided into five parts: 1. General question; 2. Brief answer; 3. Inquiry; 4. Answering the reason, divided into three parts: 1. Brief explanation; 2. Extensive explanation, divided into two parts: 1. Question; 2. Answer, divided into four parts: 1. Answering the fault of arising; 2. Answering the fault of not arising; 3. Answering the fault of ceasing; 4. Answering the fault of not ceasing; 3. Conclusion; 5. Clarifying the conclusion. In the seventh of the ten parts of the fourth long section of extensive explanation, clarifying the meaning of contemplating that all aggregates of form (rupa-skandha) are momentary (ksana) and perishable, is divided into five parts, as explained below: First, establishing the correct meaning of momentariness (ksana), divided into four parts: 1. Generally stating the correct meaning; 2. Inquiry; 3. Answering the reason, three parts as stated in the treatise; 4. Conclusion. In the second of the five major sections, the chapter on refuting wrong views, divided into three parts: 1. Refuting the view that fire, etc., are the cause of destruction, divided into two parts: 1. Refuting the view that fire, etc., are the cause of destruction, divided into four parts: 1. Establishing their view; 2. Inquiry; 3. Answering the reason; 4. Conclusion. 2. Refuting the view that destruction is the cause of destruction, divided into three parts: 1. Establishing their view; 2. Inquiry; 3. Answering the reason, divided into two parts, as stated in the treatise; Second, refuting the view that the characteristic of destruction is the cause of destruction, divided into four parts: 1. Refuting the view that self-nature destruction is the cause, divided into two parts: 1. Establishing; 2. Refuting. 2. Refuting the view that there is a separate cause of destruction, divided into two parts: 1. Establishing; 2. Refuting. 3. Refuting the view that fire, etc., are the assistants of destruction and can destroy, divided into two parts: 1. Establishing; 2. Refuting. 4. Refuting the view that there is a separate function, divided into two parts: 1. Establishing; 2. Refuting; Third, refuting the view that two kinds of destructive functions exist in one place, divided into two parts: 1. Establishing; 2. Refuting. In the third of the five major sections, clarifying the conclusion. In the fourth of the five major sections, clarifying the brief meaning, divided into three parts: 1. Establishing the cause; 2. Revealing the result, divided into three parts, as stated in the treatise; 3. Conclusion. In the fifth of the five major sections, establishing the meaning of momentariness (ksana) based on the result of the mind, divided into two parts: 1. Establishing the cause; 2. Revealing the result. The fourth long section of extensive explanation is divided into
十中第八明思惟大種與造色一異差別義分七。一總問。二略答。三徴。四答所以。五廣解異相分五。一標。二釋。三徴。四答所以分三。一依與色根能取大種等立所以。二依可運轉不可運轉立所以分二。一標。二釋。三依變異不變異立所以分二。一標。二釋五總結。六破異執分二。一破執異相為一見分二。一立。二破。二破執有一大種見分二。一立。二破。七明總結。
第四長行廣解分十中第九明思惟諸色所攝法中幾是根性幾是所行性等義分六如下所明。
分六中第一思惟諸色所攝法中根性及所行性差別義分二。一問分二如論。二答分二。一答根性。二答所行性。
分六中第二思惟何等之境是根所行義分二。一問。二答分二。一指前文。二略釋第二六種現前境界分六如論。
分六中第三思惟諸根壞緣差別義分二 一思惟眼等五根壞緣差別分二。一依二緣明壞相分二。一問分二如論。二答分二。一立壞相。二明不壞相。二依四緣明損益差別相分二。一總標。二別釋分四。一依外緣明損益相分二。一標。二釋分二如論。二依內緣明損益相分二。一標。二釋分二如論。三依業緣明損益相分二。一標。二釋分二。一立因。二顯果。四依自體變異明壞相分二。一標。二釋 第二思惟意根壞緣差別分二。
【現代漢語翻譯】 現代漢語譯本： 十中第八，闡明思惟大種（四大元素）與造色（由四大元素所造的色法）之間是一體還是有差別的意義，分為七部分。一、總的提問。二、簡略的回答。三、進一步追問。四、回答原因。五、廣泛解釋差別相，分為五部分。一、標示。二、解釋。三、追問。四、回答原因，分為三部分。一、依據與色根（眼耳鼻舌身）能取的大種等來確立原因。二、依據可運轉和不可運轉來確立原因，分為兩部分。一、標示。二、解釋。三、依據變異和不變異來確立原因，分為兩部分。一、標示。二、解釋。五、總結。六、破斥不同的執著，分為兩部分。一、破斥執著異相為一的見解，分為兩部分。一、立論。二、破斥。二、破斥執著只有一個大種的見解，分為兩部分。一、立論。二、破斥。七、明確總結。
第四長行廣泛解釋，分為十部分，其中第九，闡明思惟諸色所攝法（所有屬於色法的法）中，哪些是根性（作為根的性質），哪些是所行性（作為所行境的性質）等的意義，分為六部分，如下所說明。
分為六部分，其中第一，思惟諸色所攝法中，根性及所行性的差別意義，分為兩部分。一、提問，分為兩部分，如論中所述。二、回答，分為兩部分。一、回答根性。二、回答所行性。
分為六部分，其中第二，思惟什麼樣的境是根所行（根所行境）的意義，分為兩部分。一、提問。二、回答，分為兩部分。一、指引前面的文句。二、簡略解釋第二種六種現前境界，分為六部分，如論中所述。
分為六部分，其中第三，思惟諸根（眼耳鼻舌身意）壞滅的因緣差別，分為兩部分。一、思惟眼等五根壞滅的因緣差別，分為兩部分。一、依據二緣說明壞滅相，分為兩部分。一、提問，分為兩部分，如論中所述。二、回答，分為兩部分。一、確立壞滅相。二、說明不壞滅相。二、依據四緣說明損益差別相，分為兩部分。一、總的標示。二、分別解釋，分為四部分。一、依據外緣說明損益相，分為兩部分。一、標示。二、解釋，分為兩部分，如論中所述。二、依據內緣說明損益相，分為兩部分。一、標示。二、解釋，分為兩部分，如論中所述。三、依據業緣說明損益相，分為兩部分。一、標示。二、解釋，分為兩部分。一、確立原因。二、顯示結果。四、依據自體變異說明壞滅相，分為兩部分。一、標示。二、解釋。二、思惟意根壞滅的因緣差別，分為兩部分。
【English Translation】 English version: Section eight of the tenth [chapter] clarifies the meaning of contemplating the difference between the Mahabhutas (great elements) and the produced Rupas (form produced by the great elements), whether they are the same or different, divided into seven parts. 1. General question. 2. Brief answer. 3. Further inquiry. 4. Answer to the reason. 5. Extensive explanation of the differences, divided into five parts. 1. Indication. 2. Explanation. 3. Inquiry. 4. Answer to the reason, divided into three parts. 1. Establishing the reason based on the Mahabhutas that can be apprehended by the sense organs (eye, ear, nose, tongue, body). 2. Establishing the reason based on what can be moved and what cannot be moved, divided into two parts. 1. Indication. 2. Explanation. 3. Establishing the reason based on what changes and what does not change, divided into two parts. 1. Indication. 2. Explanation. 5. Summary. 6. Refuting different attachments, divided into two parts. 1. Refuting the view that the differences are the same, divided into two parts. 1. Establishing the argument. 2. Refutation. 2. Refuting the view that there is only one Mahabhuta, divided into two parts. 1. Establishing the argument. 2. Refutation. 7. Clear summary.
The fourth long section provides an extensive explanation, divided into ten parts, of which the ninth clarifies the meaning of contemplating which of the Dharmas included in Rupas (all phenomena belonging to the form aggregate) are root nature and which are object nature, divided into six parts, as explained below.
Divided into six parts, of which the first contemplates the difference between the root nature and the object nature among the Dharmas included in Rupas, divided into two parts. 1. Question, divided into two parts, as stated in the treatise. 2. Answer, divided into two parts. 1. Answer to the root nature. 2. Answer to the object nature.
Divided into six parts, of which the second contemplates what kind of object is the object of the senses, divided into two parts. 1. Question. 2. Answer, divided into two parts. 1. Referring to the previous text. 2. Brief explanation of the second six kinds of present objects, divided into six parts, as stated in the treatise.
Divided into six parts, of which the third contemplates the differences in the conditions for the destruction of the senses (eye, ear, nose, tongue, body, mind), divided into two parts. 1. Contemplating the differences in the conditions for the destruction of the five senses such as the eye, divided into two parts. 1. Explaining the aspect of destruction based on two conditions, divided into two parts. 1. Question, divided into two parts, as stated in the treatise. 2. Answer, divided into two parts. 1. Establishing the aspect of destruction. 2. Explaining the aspect of non-destruction. 2. Explaining the differences in gain and loss based on four conditions, divided into two parts. 1. General indication. 2. Separate explanation, divided into four parts. 1. Explaining the aspect of gain and loss based on external conditions, divided into two parts. 1. Indication. 2. Explanation, divided into two parts, as stated in the treatise. 2. Explaining the aspect of gain and loss based on internal conditions, divided into two parts. 1. Indication. 2. Explanation, divided into two parts, as stated in the treatise. 3. Explaining the aspect of gain and loss based on karmic conditions, divided into two parts. 1. Indication. 2. Explanation, divided into two parts. 1. Establishing the cause. 2. Showing the result. 4. Explaining the aspect of destruction based on the change of self-nature, divided into two parts. 1. Indication. 2. Explanation. 2. Contemplating the differences in the conditions for the destruction of the mind sense, divided into two parts.
一總問。二廣答分四。一依五蓋明壞相分二。一標。二釋。二依散亂明壞相分二。一標。二釋。三依未證明壞相分二。一標。二釋。四依未解明壞相分二。一標。二釋。
分六中第四思惟色等境界于根現前之義分二。一總問。一廣答分三 一答異生人等境現根義分三。一明色境現眼根緣分三。一明五緣。二明現四緣。三明一眼現緣。二明聲境現耳根緣分二。一明非現三緣。二明能現五緣。三合明香味觸三現鼻等三根緣分二如論 第二答天眼所行現緣分二。一明現前相分七如論。二明非行處相 第三答聖慧眼所行現相。
分六中第五思惟六種所行差別義分三。一總問。二廣答。三總結 廣答分六 一依所依明所行性分二。一標。二釋分二如論 第二依相明所行性分三。一總標。二列名分五如論。三別釋分五。一依色境明三相差別分三。一明色相差別分二。一標。二釋。二明色作用差別分二。一標。二釋。三色分位差別分二。一標。二釋。二明聲三相差別分三。一明聲相差別分二。一標。二釋分三如論。二明聲作用差別分二。一標。二釋。三明聲分位差別。三明香三相差別分三。一明香相差別分二。一標。二釋。二明香作用差別分二。一標。二釋。三明香分位差別。四明味三相差別分二。一標。二釋。五明觸
【現代漢語翻譯】 現代漢語譯本 一、總問。 二、廣答，分四： 一、依五蓋（指貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）明壞相，分二： 一、標。 二、釋。 二、依散亂明壞相，分二： 一、標。 二、釋。 三、依未證明壞相，分二： 一、標。 二、釋。 四、依未解明壞相，分二： 一、標。 二、釋。
分六中第四，思惟色等境界于根現前之義，分二： 一、總問。 二、廣答，分三： 一、答異生人等境現根義，分三： 一、明色境現眼根緣，分三： 一、明五緣。 二、明現四緣。 三、明一眼現緣。 二、明聲境現耳根緣，分二： 一、明非現三緣。 二、明能現五緣。 三、合明香味觸三現鼻等三根緣，分二，如論。 二、答天眼所行現緣，分二： 一、明現前相，分七，如論。 二、明非行處相。 三、答聖慧眼所行現相。
分六中第五，思惟六種所行差別義，分三： 一、總問。 二、廣答。 三、總結。 廣答分六： 一、依所依明所行性，分二： 一、標。 二、釋，分二，如論。 二、依相明所行性，分三： 一、總標。 二、列名，分五，如論。 三、別釋，分五： 一、依色境明三相差別，分三： 一、明色相差別，分二： 一、標。 二、釋。 二、明色作用差別，分二： 一、標。 二、釋。 三、色分位差別，分二： 一、標。 二、釋。 二、明聲三相差別，分三： 一、明聲相差別，分二： 一、標。 二、釋，分三，如論。 二、明聲作用差別，分二： 一、標。 二、釋。 三、明聲分位差別。 三、明香三相差別，分三： 一、明香相差別，分二： 一、標。 二、釋。 二、明香作用差別，分二： 一、標。 二、釋。 三、明香分位差別。 四、明味三相差別，分二： 一、標。 二、釋。 五、明觸
【English Translation】 English version I. General Question. II. Extensive Answer, divided into four: I. Explaining the characteristics of decay based on the Five Hindrances (greed, hatred, sloth-torpor, restlessness-worry, doubt), divided into two: I. Statement. II. Explanation. II. Explaining the characteristics of decay based on distraction, divided into two: I. Statement. II. Explanation. III. Explaining the characteristics of decay based on non-attainment of proof, divided into two: I. Statement. II. Explanation. IV. Explaining the characteristics of decay based on non-understanding, divided into two: I. Statement. II. Explanation.
In the fourth of the six divisions, contemplating the meaning of sense objects such as form appearing before the sense faculties, divided into two: I. General Question. II. Extensive Answer, divided into three: I. Answering the meaning of sense objects appearing before the faculties for ordinary beings, divided into three: I. Explaining the conditions for form appearing before the eye faculty, divided into three: I. Explaining the five conditions. II. Explaining the four appearing conditions. III. Explaining the appearing conditions for one eye. II. Explaining the conditions for sound appearing before the ear faculty, divided into two: I. Explaining the three non-appearing conditions. II. Explaining the five conditions that enable appearance. III. Combining to explain the conditions for smell, taste, and touch appearing before the nose, tongue, and body faculties, divided into two, as in the treatise. II. Answering the appearing conditions within the scope of the divine eye, divided into two: I. Explaining the characteristics of appearance, divided into seven, as in the treatise. II. Explaining the characteristics of non-accessible places. III. Answering the characteristics of appearance within the scope of the wisdom eye of the saints.
In the fifth of the six divisions, contemplating the differences in the six kinds of objects of experience, divided into three: I. General Question. II. Extensive Answer. III. Conclusion. The Extensive Answer is divided into six: I. Explaining the nature of the objects of experience based on their support, divided into two: I. Statement. II. Explanation, divided into two, as in the treatise. II. Explaining the nature of the objects of experience based on their characteristics, divided into three: I. General Statement. II. Listing the names, divided into five, as in the treatise. III. Separate Explanations, divided into five: I. Explaining the differences in the three aspects based on the object of form, divided into three: I. Explaining the differences in the aspect of form, divided into two: I. Statement. II. Explanation. II. Explaining the differences in the function of form, divided into two: I. Statement. II. Explanation. III. Differences in the divisions of form, divided into two: I. Statement. II. Explanation. II. Explaining the differences in the three aspects of sound, divided into three: I. Explaining the differences in the aspect of sound, divided into two: I. Statement. II. Explanation, divided into three, as in the treatise. II. Explaining the differences in the function of sound, divided into two: I. Statement. II. Explanation. III. Explaining the differences in the divisions of sound. III. Explaining the differences in the three aspects of smell, divided into three: I. Explaining the differences in the aspect of smell, divided into two: I. Statement. II. Explanation. II. Explaining the differences in the function of smell, divided into two: I. Statement. II. Explanation. III. Explaining the differences in the divisions of smell. IV. Explaining the differences in the three aspects of taste, divided into two: I. Statement. II. Explanation. V. Explaining touch.
三相差別分二。一標。二釋 第三依方明所行性分二。一標。二釋 第四依世明所行性分二。一標。二釋 第五依明不明明所行性分二。一標。二釋 第六依取一分及取一切事明所行性分二。一標。二釋 第三總結。
分六中第六明思惟能生作意緣差別分三。一問。二答分三如論。三結。
第四長行廣解分十中第十明思惟色蘊互相雜住義分三。一問。二答。三結。
第一明蘊善巧大門分七中第二思惟五蘊差別相分二中第二明思惟非色四蘊差別相分十二如下所明。
分十二中第一明思惟建立一心相義分三。一立生起。二引經證成分二。一標。二立正義分二。一依一心一言說立一心義分三。一標。二釋。三明勝利。二依一凈心立一心義分二。一立因。二顯果 三釋經意趣分二。一依轉所攝相續一心明前經意趣分二。一標。二釋。二依世俗相續道理明後經意趣分二。一立因。二明果。
分十二中第二明思惟受等有分別心無分別心同緣現在境義分四。一問。二答。三徴。四答所以分二。一標。二釋分三如論。
分十二中第三明思惟受等染心生因分四。一總問分三如論。二略答。三立過。四總結 分十二中第四明思惟受等四蘊分別現行煩惱纏因分二 一依相應等二因分別因義分二。一立相
【現代漢語翻譯】 現代漢語譯本： 三相差別分為兩部分。一、標示。二、解釋。第三，依據方位說明所行之性質，分為兩部分。一、標示。二、解釋。第四，依據世間說明所行之性質，分為兩部分。一、標示。二、解釋。第五，依據明與不明說明所行之性質，分為兩部分。一、標示。二、解釋。第六，依據取一部分及取一切事說明所行之性質，分為兩部分。一、標示。二、解釋。第三，總結。
在分為六部分的內容中，第六部分說明思惟能夠產生作意緣的差別，分為三部分。一、提問。二、回答，分為三點，如論中所述。三、總結。
第四部分，長行廣解，分為十部分，其中第十部分說明思惟色蘊互相雜住的意義，分為三部分。一、提問。二、回答。三、總結。
第一部分，說明蘊善巧的大門，分為七部分，其中第二部分思惟五蘊的差別相，分為兩部分，其中第二部分說明思惟非色四蘊（受、想、行、識）的差別相，分為十二部分，如下文所說明。
在分為十二部分的內容中，第一部分說明思惟建立一心相的意義，分為三部分。一、建立生起。二、引用經文證明，分為兩部分。一、標示。二、建立正義，分為兩部分。一、依據一心一言說建立一心之義，分為三部分。一、標示。二、解釋。三、說明勝利。二、依據一凈心建立一心之義，分為兩部分。一、建立原因。二、顯示結果。三、解釋經文的意趣，分為兩部分。一、依據轉所攝相續一心說明前經的意趣，分為兩部分。一、標示。二、解釋。二、依據世俗相續的道理說明后經的意趣，分為兩部分。一、建立原因。二、說明結果。
在分為十二部分的內容中，第二部分說明思惟受（vedanā）、想（saṃjñā）等有分別心和無分別心共同緣于現在境的意義，分為四部分。一、提問。二、回答。三、征問。四、回答原因，分為兩部分。一、標示。二、解釋，分為三點，如論中所述。
在分為十二部分的內容中，第三部分說明思惟受（vedanā）等染心的生起原因，分為四部分。一、總提問，分為三點，如論中所述。二、簡略回答。三、提出過失。四、總結。在分為十二部分的內容中，第四部分說明思惟受（vedanā）等四蘊（受、想、行、識）分別現行煩惱纏的原因，分為兩部分。一、依據相應等二因分別因的意義，分為兩部分。一、建立相。
【English Translation】 English version: The differentiation of the three characteristics is divided into two parts. 1. Indication. 2. Explanation. The third, based on direction, explains the nature of what is practiced, divided into two parts. 1. Indication. 2. Explanation. The fourth, based on the world, explains the nature of what is practiced, divided into two parts. 1. Indication. 2. Explanation. The fifth, based on clarity and non-clarity, explains the nature of what is practiced, divided into two parts. 1. Indication. 2. Explanation. The sixth, based on taking a part and taking all things, explains the nature of what is practiced, divided into two parts. 1. Indication. 2. Explanation. The third, summary.
Among the six divisions, the sixth explains the difference in the causal condition of attention (manasikara) that thinking can generate, divided into three parts. 1. Question. 2. Answer, divided into three points as stated in the treatise. 3. Conclusion.
The fourth part, extensive explanation in prose, is divided into ten parts, of which the tenth explains the meaning of the mutual dwelling of the skandha (aggregate) of form (rūpa), divided into three parts. 1. Question. 2. Answer. 3. Conclusion.
The first part, explaining the great gate of skill in the skandhas (aggregates), is divided into seven parts, of which the second part contemplates the differences in the characteristics of the five skandhas (aggregates), divided into two parts, of which the second part explains the differences in the characteristics of the four non-form skandhas (vedanā, saṃjñā, saṃskāra, vijñāna), divided into twelve parts, as explained below.
Among the twelve divisions, the first explains the meaning of contemplating the establishment of the one-mind aspect, divided into three parts. 1. Establishing arising. 2. Citing sutra (scripture) as proof, divided into two parts. 1. Indication. 2. Establishing the correct meaning, divided into two parts. 1. Establishing the meaning of one-mind based on one-mind and one speech, divided into three parts. 1. Indication. 2. Explanation. 3. Explaining the benefits. 2. Establishing the meaning of one-mind based on one pure mind, divided into two parts. 1. Establishing the cause. 2. Revealing the result. 3. Explaining the intention of the sutra (scripture), divided into two parts. 1. Explaining the intention of the previous sutra (scripture) based on the one-mind of the continuum encompassed by transformation, divided into two parts. 1. Indication. 2. Explanation. 2. Explaining the intention of the subsequent sutra (scripture) based on the principle of conventional continuum, divided into two parts. 1. Establishing the cause. 2. Explaining the result.
Among the twelve divisions, the second explains the meaning of contemplating that minds with discrimination and without discrimination, such as feeling (vedanā) and perception (saṃjñā), commonly cognize the present object, divided into four parts. 1. Question. 2. Answer. 3. Inquiry. 4. Answering the reason, divided into two parts. 1. Indication. 2. Explanation, divided into three points as stated in the treatise.
Among the twelve divisions, the third explains the cause of the arising of defiled minds such as feeling (vedanā), divided into four parts. 1. General question, divided into three points as stated in the treatise. 2. Brief answer. 3. Establishing fault. 4. Conclusion. Among the twelve divisions, the fourth explains the cause of the afflictions that separately manifest in the four skandhas (aggregates) such as feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna), divided into two parts. 1. Explaining the meaning of cause based on two causes such as correspondence, divided into two parts. 1. Establishing the aspect.
應相分二。一問。二答。二明隨眠相分四。一問。二答分二如論。三結。四明苦觀相分二。一問。二答 第二依業染惱等三法分別因義分三。一明三因差別相分三。一總標。二列名分三如論。三別釋分二。一配前二因二配后一因。二明心煩惱縛分二。一問。二答。三明業縛差別分三。一總問。二廣答。三明總別義 廣答分四一依樂著事業明業縛。二依三障礙業明業縛分二。一標。二釋分三如論。三依順異熟業明業縛。四依邪愿業明業縛 三明總別義分二。一明別。三明總。
分十二中第五明思惟分別受等諸識生時與心相應遍行非遍行等義分三 一略釋遍行非遍行名數差別相分二。一略標遍行相分三。一問。二略答。三列名。二略標非遍行相分三。一問。二略答。三列名分五如論 第二廣解遍行非遍行體義分二。一明五遍行體義分五。一明作意相分二。一問。二答。二明觸相分二。一問。二答分二。一立因。二顯果。三明受相分二。一問。二答分二。一立因。二顯果。四明想相分四。一總問。二略答。三列名分二。一標。二釋。四別釋分二。一明隨覺相分二。一標。二釋。二明言說隨眠想分二。一標。二釋。五明思相分二。一問。二答分二。一立因。二顯果。第二明五非遍行體義分五。一明欲相分二。一問。二答
【現代漢語翻譯】 現代漢語譯本：應相分為二：一、提問；二、回答。其次，闡明隨眠相，分為四個部分：一、提問；二、回答（分為兩部分，如論中所述）；三、總結；四、闡明苦觀相，分為兩個部分：一、提問；二、回答。第二，依據業、染惱等三種法，分別闡述因的含義，分為三個部分：一、闡明三因的差別相，分為三個部分：一、總標；二、列名（分為三部分，如論中所述）；三、分別解釋（分為兩個部分：一、配合前兩種因；二、配合后一種因）。其次，闡明心與煩惱的束縛，分為兩個部分：一、提問；二、回答。第三，闡明業的束縛差別，分為三個部分：一、總提問；二、詳細回答；三、闡明總別之義。詳細回答分為四個部分：一、依據樂著事業闡明業的束縛；二、依據三種障礙業闡明業的束縛（分為兩個部分：一、標示；二、解釋，分為三個部分，如論中所述）；三、依據順異熟業闡明業的束縛；四、依據邪愿業闡明業的束縛。第三，闡明總別之義，分為兩個部分：一、闡明別義；二、闡明總義。 在十二個部分中，第五部分闡明思惟分別受等諸識生起時，與心相應的遍行和非遍行等的含義，分為三個部分：一、簡略解釋遍行和非遍行的名數差別相，分為兩個部分：一、簡略標示遍行相，分為三個部分：一、提問；二、簡略回答；三、列名。二、簡略標示非遍行相，分為三個部分：一、提問；二、簡略回答；三、列名（分為五個部分，如論中所述）。第二，廣泛解釋遍行和非遍行的體義，分為兩個部分：一、闡明五遍行的體義，分為五個部分：一、闡明作意相，分為兩個部分：一、提問；二、回答。二、闡明觸相，分為兩個部分：一、提問；二、回答（分為兩個部分：一、立因；二、顯果）。三、闡明受相，分為兩個部分：一、提問；二、回答（分為兩個部分：一、立因；二、顯果）。四、闡明想相，分為四個部分：一、總提問；二、簡略回答；三、列名（分為兩個部分：一、標示；二、解釋）；四、分別解釋（分為兩個部分：一、闡明隨覺相，分為兩個部分：一、標示；二、解釋；二、闡明言說隨眠想，分為兩個部分：一、標示；二、解釋）。五、闡明思相，分為兩個部分：一、提問；二、回答（分為兩個部分：一、立因；二、顯果）。第二，闡明五非遍行的體義，分為五個部分：一、闡明欲相，分為兩個部分：一、提問；二、回答。
【English Translation】 English version: The aspect of response is divided into two parts: 1. Question; 2. Answer. Next, clarifying the aspect of latent tendencies (Sanskrit: anusaya), divided into four parts: 1. Question; 2. Answer (divided into two parts, as stated in the treatise); 3. Conclusion; 4. Clarifying the aspect of contemplating suffering, divided into two parts: 1. Question; 2. Answer. Second, based on the three dharmas of karma, defilements (Sanskrit: klesha), etc., separately explaining the meaning of cause, divided into three parts: 1. Clarifying the differential aspects of the three causes, divided into three parts: 1. General statement; 2. Listing the names (divided into three parts, as stated in the treatise); 3. Separate explanations (divided into two parts: 1. Matching the first two causes; 2. Matching the last cause). Next, clarifying the bondage of mind and afflictions, divided into two parts: 1. Question; 2. Answer. Third, clarifying the differences in the bondage of karma, divided into three parts: 1. General question; 2. Detailed answer; 3. Clarifying the meaning of general and specific. The detailed answer is divided into four parts: 1. Explaining the bondage of karma based on the activity of attachment; 2. Explaining the bondage of karma based on the three obstructing karmas (divided into two parts: 1. Indication; 2. Explanation, divided into three parts, as stated in the treatise); 3. Explaining the bondage of karma based on karma ripening in accordance; 4. Explaining the bondage of karma based on wrong aspirations. Third, clarifying the meaning of general and specific, divided into two parts: 1. Clarifying the specific meaning; 2. Clarifying the general meaning. Among the twelve sections, the fifth section explains the meaning of the mental activities such as feeling (Sanskrit: vedana), perception (Sanskrit: samjna), etc., arising in conjunction with the mind, including the pervasive (Sanskrit: sarvatraga) and non-pervasive mental factors, divided into three parts: 1. Briefly explaining the differences in names and numbers of pervasive and non-pervasive mental factors, divided into two parts: 1. Briefly indicating the aspect of pervasive mental factors, divided into three parts: 1. Question; 2. Brief answer; 3. Listing the names. 2. Briefly indicating the aspect of non-pervasive mental factors, divided into three parts: 1. Question; 2. Brief answer; 3. Listing the names (divided into five parts, as stated in the treatise). Second, extensively explaining the substance and meaning of pervasive and non-pervasive mental factors, divided into two parts: 1. Clarifying the substance and meaning of the five pervasive mental factors, divided into five parts: 1. Clarifying the aspect of attention (Sanskrit: manaskara), divided into two parts: 1. Question; 2. Answer. 2. Clarifying the aspect of contact (Sanskrit: sparsa), divided into two parts: 1. Question; 2. Answer (divided into two parts: 1. Establishing the cause; 2. Revealing the result). 3. Clarifying the aspect of feeling, divided into two parts: 1. Question; 2. Answer (divided into two parts: 1. Establishing the cause; 2. Revealing the result). 4. Clarifying the aspect of perception, divided into four parts: 1. General question; 2. Brief answer; 3. Listing the names (divided into two parts: 1. Indication; 2. Explanation); 4. Separate explanations (divided into two parts: 1. Clarifying the aspect of subsequent awareness, divided into two parts: 1. Indication; 2. Explanation; 2. Clarifying the perception associated with speech and latent tendencies, divided into two parts: 1. Indication; 2. Explanation). 5. Clarifying the aspect of volition (Sanskrit: cetana), divided into two parts: 1. Question; 2. Answer (divided into two parts: 1. Establishing the cause; 2. Revealing the result). Second, clarifying the substance and meaning of the five non-pervasive mental factors, divided into five parts: 1. Clarifying the aspect of desire (Sanskrit: chanda), divided into two parts: 1. Question; 2. Answer.
。二明勝解相分二。一問。二答。三明念相分二。一問。二答。四明三摩地相分二。一問。二答。五明慧相分三。一問。二答。三明差別分三如論 第三廣明遍行非遍行作業差別分二。一明五遍行作業差別分五。一明作意業分二。一問。二答。二明觸業分二。一問。二答分三如論。三明受業分二。一問。二答分二如論。四明想業分二。一問。二答分二如論。五明思業分二。一問。二答分三如論。第二明五非遍行作業差別分五。一明欲業分二。一問。二答。二明勝業分二。一問。二答分三如論。三明念業分二。一問。二答分三如論。四明三摩地業分二。一問。二答。五明慧業分二。一問。二答分四如論。
分十二中第六明思惟五非遍行所緣之境差別相分三。一總問。二略答。三別釋分二。一明定慧二法生境。二明餘三法生境。
分十二中第七明思惟非色四蘊於三心中依何生起義分二。一問分三如論。二答。
分十二中第八明思惟經說非色四蘊和合非不和合不可說意趣分三。一依經發問分二。一標經句。二立難。二略答。三立過。
分十二中第九明思惟心及心法差別名義分三。一總問。二略答。三列名分四如論。
分十二中第十明思惟心及法心名為有所緣等四名意趣等義分五。一明心及心
【現代漢語翻譯】 現代漢語譯本： 二、闡明勝解相，分為兩部分：1. 提問；2. 回答； 三、闡明念相，分為兩部分：1. 提問；2. 回答； 四、闡明三摩地相（Samadhi，禪定），分為兩部分：1. 提問；2. 回答； 五、闡明慧相，分為三部分：1. 提問；2. 回答；3. 闡明差別，分為三部分，如論中所述； 第三，廣泛闡明遍行和非遍行作業的差別，分為兩部分：1. 闡明五遍行作業的差別，分為五部分：1. 闡明作意業，分為兩部分：1. 提問；2. 回答；2. 闡明觸業，分為兩部分：1. 提問；2. 回答，分為三部分，如論中所述；3. 闡明受業，分為兩部分：1. 提問；2. 回答，分為兩部分，如論中所述；4. 闡明想業，分為兩部分：1. 提問；2. 回答，分為兩部分，如論中所述；5. 闡明思業，分為兩部分：1. 提問；2. 回答，分為三部分，如論中所述；2. 闡明五非遍行作業的差別，分為五部分：1. 闡明欲業，分為兩部分：1. 提問；2. 回答；2. 闡明勝業，分為兩部分：1. 提問；2. 回答，分為三部分，如論中所述；3. 闡明念業，分為兩部分：1. 提問；2. 回答，分為三部分，如論中所述；4. 闡明三摩地業（Samadhi，禪定），分為兩部分：1. 提問；2. 回答；5. 闡明慧業，分為兩部分：1. 提問；2. 回答，分為四部分，如論中所述； 在十二部分中的第六部分，闡明思惟五非遍行所緣之境的差別相，分為三部分：1. 總提問；2. 簡略回答；3. 分別解釋，分為兩部分：1. 闡明定慧二法所生的境界；2. 闡明其餘三法所生的境界； 在十二部分中的第七部分，闡明思惟非色四蘊（Skandha，蘊）在三種心中依何生起的意義，分為兩部分：1. 提問，分為三部分，如論中所述；2. 回答； 在十二部分中的第八部分，闡明思惟經中所說非色四蘊和合與非不和合不可說的意趣，分為三部分：1. 依據經文發問，分為兩部分：1. 標明經文語句；2. 提出疑問；2. 簡略回答；3. 提出過失； 在十二部分中的第九部分，闡明思惟心及心法的差別名義，分為三部分：1. 總提問；2. 簡略回答；3. 列舉名稱，分為四部分，如論中所述； 在十二部分中的第十部分，闡明思惟心及法心名為『有所緣』等四種名稱的意趣等意義，分為五部分：1. 闡明心及心
【English Translation】 English version: Two, explaining the aspect of Adhimoksha (勝解, conviction), divided into two parts: 1. Question; 2. Answer. Three, explaining the aspect of Smriti (念, mindfulness), divided into two parts: 1. Question; 2. Answer. Four, explaining the aspect of Samadhi (三摩地, concentration), divided into two parts: 1. Question; 2. Answer. Five, explaining the aspect of Prajna (慧, wisdom), divided into three parts: 1. Question; 2. Answer; 3. Explaining the differences, divided into three parts, as described in the treatise. Third, extensively explaining the differences between Sarvatraga (遍行, universal mental factors) and Asarvatraga (非遍行, particular mental factors) activities, divided into two parts: 1. Explaining the differences in the activities of the five Sarvatraga, divided into five parts: 1. Explaining the activity of Manaskara (作意, attention), divided into two parts: 1. Question; 2. Answer; 2. Explaining the activity of Sparsha (觸, contact), divided into two parts: 1. Question; 2. Answer, divided into three parts, as described in the treatise; 3. Explaining the activity of Vedana (受, feeling), divided into two parts: 1. Question; 2. Answer, divided into two parts, as described in the treatise; 4. Explaining the activity of Samjna (想, perception), divided into two parts: 1. Question; 2. Answer, divided into two parts, as described in the treatise; 5. Explaining the activity of Chetana (思, volition), divided into two parts: 1. Question; 2. Answer, divided into three parts, as described in the treatise; 2. Explaining the differences in the activities of the five Asarvatraga, divided into five parts: 1. Explaining the activity of Chanda (欲, desire), divided into two parts: 1. Question; 2. Answer; 2. Explaining the activity of Adhimoksha (勝解, conviction), divided into two parts: 1. Question; 2. Answer, divided into three parts, as described in the treatise; 3. Explaining the activity of Smriti (念, mindfulness), divided into two parts: 1. Question; 2. Answer, divided into three parts, as described in the treatise; 4. Explaining the activity of Samadhi (三摩地, concentration), divided into two parts: 1. Question; 2. Answer; 5. Explaining the activity of Prajna (慧, wisdom), divided into two parts: 1. Question; 2. Answer, divided into four parts, as described in the treatise. In the sixth part of the twelve parts, explaining the differences in the objects of the five Asarvatraga, divided into three parts: 1. General question; 2. Brief answer; 3. Separate explanation, divided into two parts: 1. Explaining the realms produced by the two Dharmas (法, phenomena) of Samadhi (定, concentration) and Prajna (慧, wisdom); 2. Explaining the realms produced by the remaining three Dharmas (法, phenomena). In the seventh part of the twelve parts, explaining the meaning of how the four non-form Skandhas (蘊, aggregates) arise in the three minds, divided into two parts: 1. Question, divided into three parts, as described in the treatise; 2. Answer. In the eighth part of the twelve parts, explaining the meaning of the Sutra (經, scripture) stating that the combination and non-combination of the four non-form Skandhas (蘊, aggregates) are indescribable, divided into three parts: 1. Asking questions based on the Sutra (經, scripture), divided into two parts: 1. Marking the Sutra (經, scripture) statement; 2. Raising doubts; 2. Brief answer; 3. Pointing out faults. In the ninth part of the twelve parts, explaining the different names and meanings of Citta (心, mind) and Citta-dharma (心法, mental phenomena), divided into three parts: 1. General question; 2. Brief answer; 3. Listing the names, divided into four parts, as described in the treatise. In the tenth part of the twelve parts, explaining the meaning of the four names such as 'having an object' for Citta (心, mind) and Dharma-citta (法心, mind-dharma), divided into five parts: 1. Explaining Citta (心, mind) and Citta
法何故名為有所緣意趣分二。一問。二答。二明心及心法何故名為相應意趣分二。一問。二答分四如論。三明心及心法何故名為有行相意趣分二。一問。二答。四明心及心法何故名為有所依意趣分二。一問。二答。五答難。
分十二中第十一明思惟樂等三受相對意趣等義分四。一明三受相對立名意趣分二。一問分三如論。二答分三如論。二明非苦樂受相對意趣分二。一問。二答分二如論。三明明與無明相對意趣分二。一問。二答分二如論。四明明與涅槃相對意趣分二。一問。二答分二如論。
分十二中第十二明思惟建立四無色蘊善不善等。三性差別義分三。一總問分三如論。二以頌略答分二。一立生起。二正答分 如論。三長行廣解分三。一廣建立善法十種差別義。二廣建立不善法十種差別義。三廣建立無記法十種差別義 初廣建立善法十種差別義分十如下所明。
第一思惟建立善法依處義分三。一總問。二略答。三列名分六如論。
建立善分十中第二思惟建立善法自性差別義分三。一總問。二廣答分十一如論。三總結。
建立善法分十中第三思惟建立善法相應義分二。一總問。二廣答分六。一明決定時相應法。二明止息雜染時相應法分二。一標。二釋。三明善品業轉時相應法分四如
【現代漢語翻譯】 現代漢語譯本 法為什麼被稱為『有所緣意趣』？分為兩部分：一、提問；二、回答。 心和心法為什麼被稱為『相應意趣』？分為兩部分：一、提問；二、回答，分為四點，如論中所述。 心和心法為什麼被稱為『有行相意趣』？分為兩部分：一、提問；二、回答。 心和心法為什麼被稱為『有所依意趣』？分為兩部分：一、提問；二、回答。 回答難題。
在十二部分中的第十一部分，闡明思惟樂等三種感受的相對意趣等含義，分為四部分：一、闡明三種感受相對立名的意趣，分為兩部分：一、提問，分為三點，如論中所述；二、回答，分為三點，如論中所述。 闡明非苦樂感受的相對意趣，分為兩部分：一、提問；二、回答，分為兩點，如論中所述。 闡明明與無明的相對意趣，分為兩部分：一、提問；二、回答，分為兩點，如論中所述。 闡明明與涅槃（Nirvana，佛教術語，指解脫）的相對意趣，分為兩部分：一、提問；二、回答，分為兩點，如論中所述。
在十二部分中的第十二部分，闡明思惟建立四無色蘊（Formless Aggregates，佛教術語，指構成生命的四種非物質要素）的善、不善等三種性質的差別含義，分為三部分：一、總提問，分為三點，如論中所述；二、用偈頌簡略回答，分為兩部分：一、確立生起；二、正式回答，如論中所述；三、用長行詳細解釋，分為三部分：一、廣泛建立善法十種差別含義；二、廣泛建立不善法十種差別含義；三、廣泛建立無記法（Neutral phenomena，佛教術語，指非善非惡的現象）十種差別含義。首先廣泛建立善法十種差別含義，分為以下十點說明。
第一，思惟建立善法所依之處的含義，分為三部分：一、總提問；二、簡略回答；三、列舉名稱，分為六點，如論中所述。
在建立善法十個部分中，第二，思惟建立善法自性差別的含義，分為三部分：一、總提問；二、廣泛回答，分為十一點，如論中所述；三、總結。
在建立善法十個部分中，第三，思惟建立善法相應的含義，分為兩部分：一、總提問；二、廣泛回答，分為六點：一、闡明決定時相應的法；二、闡明止息雜染時相應的法，分為兩部分：一、標示；二、解釋；三、闡明善品業運轉時相應的法，分為四點，如...
【English Translation】 English version Why is 'dharma' called 'having an object of focus' (有所緣意趣)? Divided into two parts: 1. Question; 2. Answer. Why are 'mind' and 'mental phenomena' called 'corresponding focus' (相應意趣)? Divided into two parts: 1. Question; 2. Answer, divided into four points, as described in the treatise. Why are 'mind' and 'mental phenomena' called 'having characteristics of focus' (有行相意趣)? Divided into two parts: 1. Question; 2. Answer. Why are 'mind' and 'mental phenomena' called 'having a basis of focus' (有所依意趣)? Divided into two parts: 1. Question; 2. Answer. Answering difficult questions.
In the eleventh of the twelve parts, clarifying the relative meanings of contemplating pleasure and other three feelings, etc., divided into four parts: 1. Clarifying the meaning of establishing names relative to the three feelings, divided into two parts: 1. Question, divided into three points, as described in the treatise; 2. Answer, divided into three points, as described in the treatise. Clarifying the relative meaning of neither-suffering-nor-pleasure feeling, divided into two parts: 1. Question; 2. Answer, divided into two points, as described in the treatise. Clarifying the relative meaning of clarity and ignorance, divided into two parts: 1. Question; 2. Answer, divided into two points, as described in the treatise. Clarifying the relative meaning of clarity and Nirvana (涅槃, Buddhist term for liberation), divided into two parts: 1. Question; 2. Answer, divided into two points, as described in the treatise.
In the twelfth of the twelve parts, clarifying the differences in the three natures of good, non-good, etc., in contemplating and establishing the Four Formless Aggregates (四無色蘊, Buddhist term for the four non-material elements that constitute life), divided into three parts: 1. General question, divided into three points, as described in the treatise; 2. Briefly answering with verses, divided into two parts: 1. Establishing arising; 2. Formal answer, as described in the treatise; 3. Detailed explanation with long prose, divided into three parts: 1. Broadly establishing ten kinds of differences in good dharmas; 2. Broadly establishing ten kinds of differences in non-good dharmas; 3. Broadly establishing ten kinds of differences in neutral phenomena (無記法, Buddhist term for phenomena that are neither good nor bad). First, broadly establishing ten kinds of differences in good dharmas, divided into the following ten points for explanation.
First, contemplating and establishing the meaning of the basis of good dharmas, divided into three parts: 1. General question; 2. Brief answer; 3. Listing names, divided into six points, as described in the treatise.
In the ten parts of establishing good dharmas, second, contemplating and establishing the meaning of the differences in the nature of good dharmas, divided into three parts: 1. General question; 2. Broad answer, divided into eleven points, as described in the treatise; 3. Conclusion.
In the ten parts of establishing good dharmas, third, contemplating and establishing the meaning of the correspondence of good dharmas, divided into two parts: 1. General question; 2. Broad answer, divided into six points: 1. Clarifying the corresponding dharmas at the time of determination; 2. Clarifying the corresponding dharmas at the time of cessation of defilements, divided into two parts: 1. Indication; 2. Explanation; 3. Clarifying the corresponding dharmas at the time of the turning of good karma, divided into four points, such as...
論。四明世道離欲時相應法。五明出世道離欲時相應法分二如論。六明攝受有情時相應法分二。一標。二釋。
建立善法分十中第四思惟建立十一善法世俗及實物有義分五。一總問分二如論。二略答。三列名分三如論。四徴。五答所以分二。一明不放逸故舍所以分二。一立因。二顯果分二如論。二明不害所以。
建立善法分十中第五思惟建立十一善法下中上三品差別義分三。一明耎品善根分二。一問。二答分二如論。二明中品善根分二。一問。二答分二如論。三明上品善根分三。一總問。二廣答分二。一依出世及對治下品煩惱明上品善根分二如論。二依于諸善法加行等五法明上品善根分五如論。三總結。
建立善法分十中第六思惟建立十一善法生起之事分四。一總問。二略答。三列名分八如論。四解釋修相分三。一立修處。二立所治品。三立能治道。
建立善法分十中第七思惟建立十一善法差別之義分三。一總問。二廣答分二。一依十種善明差別。二依六法明差別分六如論。三總結。
建立善法分十中第八思惟建立十一善法過失之義。
建立善法分十中第九思惟建立十一善法功德義分三。一總問。二略答。三廣解分二十二如論。四總結。
建立善法分十中第十思惟建立十
【現代漢語翻譯】 現代漢語譯本：論。四明世道離欲時相應法。五明出世道離欲時相應法分二如論。六明攝受有情時相應法分二。一標。二釋。 建立善法分十中第四思惟建立十一善法世俗及實物有義分五。一總問分二如論。二略答。三列名分三如論。四徴。五答所以分二。一明不放逸故舍所以分二。一立因。二顯果分二如論。二明不害所以。 建立善法分十中第五思惟建立十一善法下中上三品差別義分三。一明耎品善根分二。一問。二答分二如論。二明中品善根分二。一問。二答分二如論。三明上品善根分三。一總問。二廣答分二。一依出世及對治下品煩惱明上品善根分二如論。二依于諸善法加行等五法明上品善根分五如論。三總結。 建立善法分十中第六思惟建立十一善法生起之事分四。一總問。二略答。三列名分八如論。四解釋修相分三。一立修處。二立所治品。三立能治道。 建立善法分十中第七思惟建立十一善法差別之義分三。一總問。二廣答分二。一依十種善明差別。二依六法明差別分六如論。三總結。 建立善法分十中第八思惟建立十一善法過失之義。 建立善法分十中第九思惟建立十一善法功德義分三。一總問。二略答。三廣解分二十二如論。四總結。 建立善法分十中第十思惟建立十
【English Translation】 English version: Treatise. Fourth, the corresponding Dharma of the worldly path of the Four Luminaries when detached from desire. Fifth, the corresponding Dharma of the supramundane path of the Five Luminaries when detached from desire, divided into two as discussed in the treatise. Sixth, the corresponding Dharma of the Six Luminaries when receiving sentient beings, divided into two: 1. Statement. 2. Explanation. Among the ten divisions for establishing virtuous Dharmas, the fourth contemplates and establishes the meaning of the eleven virtuous Dharmas in terms of conventional truth and substantial existence, divided into five. 1. General question, divided into two as discussed in the treatise. 2. Brief answer. 3. Enumeration of names, divided into three as discussed in the treatise. 4. Inquiry. 5. Answer to the reason, divided into two. 1. Explaining the reason for abandoning due to non-negligence, divided into two: 1. Establishing the cause. 2. Revealing the result, divided into two as discussed in the treatise. 2. Explaining the reason for non-harming. Among the ten divisions for establishing virtuous Dharmas, the fifth contemplates and establishes the differences among the eleven virtuous Dharmas in terms of inferior, intermediate, and superior qualities, divided into three. 1. Explaining the virtuous roots of the inferior quality, divided into two: 1. Question. 2. Answer, divided into two as discussed in the treatise. 2. Explaining the virtuous roots of the intermediate quality, divided into two: 1. Question. 2. Answer, divided into two as discussed in the treatise. 3. Explaining the virtuous roots of the superior quality, divided into three: 1. General question. 2. Extensive answer, divided into two: 1. Explaining the virtuous roots of the superior quality based on the supramundane and the antidote to inferior afflictions, divided into two as discussed in the treatise. 2. Explaining the virtuous roots of the superior quality based on the five Dharmas such as exertion in all virtuous Dharmas, divided into five as discussed in the treatise. 3. Conclusion. Among the ten divisions for establishing virtuous Dharmas, the sixth contemplates and establishes the arising of the eleven virtuous Dharmas, divided into four. 1. General question. 2. Brief answer. 3. Enumeration of names, divided into eight as discussed in the treatise. 4. Explanation of the aspects of cultivation, divided into three: 1. Establishing the place of cultivation. 2. Establishing the category to be subdued. 3. Establishing the path of subduing. Among the ten divisions for establishing virtuous Dharmas, the seventh contemplates and establishes the meaning of the differences among the eleven virtuous Dharmas, divided into three. 1. General question. 2. Extensive answer, divided into two: 1. Explaining the differences based on the ten kinds of virtue. 2. Explaining the differences based on the six Dharmas, divided into six as discussed in the treatise. 3. Conclusion. Among the ten divisions for establishing virtuous Dharmas, the eighth contemplates and establishes the meaning of the faults of the eleven virtuous Dharmas. Among the ten divisions for establishing virtuous Dharmas, the ninth contemplates and establishes the meaning of the merits of the eleven virtuous Dharmas, divided into three. 1. General question. 2. Brief answer. 3. Extensive explanation, divided into twenty-two as discussed in the treatise. 4. Conclusion. Among the ten divisions for establishing virtuous Dharmas, the tenth contemplates and establishes the ten
一善法對治差別義分三。一總問。二略答。三廣解分十五如論。
第三長行廣解分三中第二明廣解建立不善法十種差別義分三。一總標。二列名分二如論。三別釋分二。一建立根本煩惱十種差別相。二建立隨煩惱十種差別相 初文分二。一立生起。二解釋分十如下所明。
第一明思惟建立根本煩惱依處義分四。一總問。二略答三列名分六如論。四別釋分六。一明貪煩惱依處相。二明瞋煩惱依處相。三明無明煩惱依處相。四明慢煩惱依處相。五明見煩惱依處相。六明疑煩惱依處相。
建立根本煩惱分十中第二明思惟建立根本煩惱自性義分三。一總問。二略答。三列名分六如論。
建立根本煩惱分十中第三明思惟建立根本煩惱相應義分二。一總問。二廣答分五。一答無明相應義。二答疑相應義。三答貪瞋互無相應義。四答貪瞋與慢見相應義分二。一標。二釋分二。一明貪與慢見相應義。二例明瞋與慢見相應義。五答慢見更相應義分二。一標。二釋。
建立根本煩惱分十中第四思惟建立根本煩惱世俗有及實物有義二。一總問。二廣答分二。一答世俗有義分二。一標。二釋。二答實物有義分二。一標。二釋。
建立根本煩惱分十中第五思惟建立根本煩惱下中上三品差別義分二。一總問分
【現代漢語翻譯】 現代漢語譯本： 一善法對治差別義分為三部分：一、總問；二、略答；三、廣解，分為十五個部分，如論中所述。
第三長行廣解分為三部分，其中第二部分闡明廣解建立不善法的十種差別義，又分為三部分：一、總標；二、列名，分為兩部分，如論中所述；三、別釋，分為兩部分：一、建立根本煩惱的十種差別相；二、建立隨煩惱的十種差別相。首先闡述第一部分，又分為兩部分：一、立生起；二、解釋，分為十個部分，如下文所述。
第一部分闡明思惟建立根本煩惱的依處義，分為四個部分：一、總問；二、略答；三、列名，分為六個部分，如論中所述；四、別釋，分為六個部分：一、闡明貪煩惱的依處相；二、闡明瞋煩惱的依處相；三、闡明無明煩惱的依處相；四、闡明慢煩惱的依處相；五、闡明見煩惱的依處相；六、闡明疑煩惱的依處相。
建立根本煩惱分為十個部分，其中第二部分闡明思惟建立根本煩惱的自性義，分為三部分：一、總問；二、略答；三、列名，分為六個部分，如論中所述。
建立根本煩惱分為十個部分，其中第三部分闡明思惟建立根本煩惱的相應義，分為兩部分：一、總問；二、廣答，分為五個部分：一、回答無明相應義；二、回答疑相應義；三、回答貪瞋互相沒有相應義；四、回答貪瞋與慢見相應義，分為兩部分：一、標示；二、解釋，分為兩部分：一、闡明貪與慢見相應義；二、舉例闡明瞋與慢見相應義；五、回答慢見互相相應義，分為兩部分：一、標示；二、解釋。
建立根本煩惱分為十個部分，其中第四部分思惟建立根本煩惱的世俗有及實物有義，分為兩部分：一、總問；二、廣答，分為兩部分：一、回答世俗有義，分為兩部分：一、標示；二、解釋；二、回答實物有義，分為兩部分：一、標示；二、解釋。
建立根本煩惱分為十個部分，其中第五部分思惟建立根本煩惱下、中、上三品差別義，分為兩部分：一、總問
【English Translation】 English version: The meaning of the difference in counteracting wholesome dharmas is divided into three parts: 1. General question; 2. Brief answer; 3. Extensive explanation, divided into fifteen parts, as described in the treatise.
The third long section of extensive explanation is divided into three parts, the second of which clarifies the ten kinds of differences in establishing unwholesome dharmas through extensive explanation, which is further divided into three parts: 1. General statement; 2. Listing of names, divided into two parts, as described in the treatise; 3. Separate explanations, divided into two parts: 1. Establishing the ten kinds of characteristics of fundamental afflictions; 2. Establishing the ten kinds of characteristics of secondary afflictions. First, the first part is elaborated, which is further divided into two parts: 1. Establishing arising; 2. Explanation, divided into ten parts, as described below.
The first part clarifies the meaning of the basis for establishing fundamental afflictions through contemplation, divided into four parts: 1. General question; 2. Brief answer; 3. Listing of names, divided into six parts, as described in the treatise; 4. Separate explanations, divided into six parts: 1. Clarifying the characteristic of the basis of greed affliction; 2. Clarifying the characteristic of the basis of anger affliction; 3. Clarifying the characteristic of the basis of ignorance (avidya) affliction; 4. Clarifying the characteristic of the basis of pride (mana) affliction; 5. Clarifying the characteristic of the basis of view (drsti) affliction; 6. Clarifying the characteristic of the basis of doubt (vicikitsa) affliction.
Establishing fundamental afflictions is divided into ten parts, the second of which clarifies the meaning of the nature of fundamental afflictions established through contemplation, divided into three parts: 1. General question; 2. Brief answer; 3. Listing of names, divided into six parts, as described in the treatise.
Establishing fundamental afflictions is divided into ten parts, the third of which clarifies the meaning of the association of fundamental afflictions established through contemplation, divided into two parts: 1. General question; 2. Extensive answer, divided into five parts: 1. Answering the meaning of association with ignorance (avidya); 2. Answering the meaning of association with doubt (vicikitsa); 3. Answering the meaning that greed (raga) and anger (dvesha) do not associate with each other; 4. Answering the meaning that greed (raga) and anger (dvesha) associate with pride (mana) and views (drsti), divided into two parts: 1. Indication; 2. Explanation, divided into two parts: 1. Clarifying the meaning of association between greed (raga) and pride (mana) and views (drsti); 2. Illustrating the meaning of association between anger (dvesha) and pride (mana) and views (drsti); 5. Answering the meaning that pride (mana) and views (drsti) associate with each other, divided into two parts: 1. Indication; 2. Explanation.
Establishing fundamental afflictions is divided into ten parts, the fourth of which contemplates and establishes the meaning of fundamental afflictions as conventionally existent (samvrti-satya) and substantially existent (paramartha-satya), divided into two parts: 1. General question; 2. Extensive answer, divided into two parts: 1. Answering the meaning of conventional existence, divided into two parts: 1. Indication; 2. Explanation; 2. Answering the meaning of substantial existence, divided into two parts: 1. Indication; 2. Explanation.
Establishing fundamental afflictions is divided into ten parts, the fifth of which contemplates and establishes the meaning of the differences between the inferior, intermediate, and superior grades of fundamental afflictions, divided into two parts: 1. General question.
三如論。二廣答分三。一答耎品煩惱相。二答中品煩惱相。三答上品煩惱相分二。一依最初斷明上品義。二依六因明上品義分二。一總標。二別釋分六。一依淫慾所生煩惱明上品義。二依患習煩惱明上品義。三依具足處煩惱明上品義分二。一標。二釋。四依不可治煩惱明上品義分二。一標。二釋。五依非處加行明上品義分二。一標。二釋。六依業煩惱明上品義分二。一標。二釋。
建立根本煩惱分十中第六思惟建立根本煩惱生起事差別義分二。一總問。二廣答分六。
一答貪根本煩惱生起事分三。一總標。二列名分十如論。三別釋分四。一總問。二略答。三徴問。四別釋分十。一依取蘊事明蘊貪生相。二依諸見事明見貪生相。三依未得境界事明貪貪生相。四依已得境事明慳貪生相。五依已所受用過去境事明蓋貪生相。六依惡行事明惡行貪生相。七依男女事明子息貪生相。八依親友事明親友貪生相。九依資具事明資具貪生相。十依後有及無有事明有無有貪生相。
分六中第二答瞋根本煩惱生起事分四。一總標。二列名分十如論。三別廣釋分二。一總標。二別釋分二。一明依前六事明有情瞋分二。一立正義。二結。二依后四事明四瞋分四如論。四明略義分二。一標。二釋分三如論 分六中第三答無明根
【現代漢語翻譯】 現代漢語譯本： 《三如論》。二、廣答分三：一、答耎品（ruǎn pǐn，指下品）煩惱相；二、答中品煩惱相；三、答上品煩惱相。分二：一、依最初斷明上品義；二、依六因明上品義。分二：一、總標；二、別釋。分六：一、依淫慾所生煩惱明上品義；二、依患習煩惱明上品義；三、依具足處煩惱明上品義。分二：一、標；二、釋。四、依不可治煩惱明上品義。分二：一、標；二、釋。五、依非處加行明上品義。分二：一、標；二、釋。六、依業煩惱明上品義。分二：一、標；二、釋。
建立根本煩惱分十中，第六、思惟建立根本煩惱生起事差別義。分二：一、總問；二、廣答。分六。
一、答貪根本煩惱生起事。分三：一、總標；二、列名。分十，如論；三、別釋。分四：一、總問；二、略答；三、徴問；四、別釋。分十：一、依取蘊事明蘊貪生相；二、依諸見事明見貪生相；三、依未得境界事明貪貪生相；四、依已得境事明慳貪生相；五、依已所受用過去境事明蓋貪生相；六、依惡行事明惡行貪生相；七、依男女事明子息貪生相；八、依親友事明親友貪生相；九、依資具事明資具貪生相；十、依後有及無有事明有無有貪生相。
分六中，第二、答瞋（chēn，嗔恨）根本煩惱生起事。分四：一、總標；二、列名。分十，如論；三、別廣釋。分二：一、總標；二、別釋。分二：一、明依前六事明有情瞋。分二：一、立正義；二、結。二、依后四事明四瞋。分四，如論；四、明略義。分二：一、標；二、釋。分三，如論。分六中，第三、答無明根
【English Translation】 English version: 'The Treatise on the Three Natures'. Second, the Extensive Answers are divided into three: First, answering the characteristics of inferior (ruǎn pǐn) afflictions; second, answering the characteristics of intermediate afflictions; third, answering the characteristics of superior afflictions. Divided into two: First, explaining the meaning of superior based on the initial severance; second, explaining the meaning of superior based on the six causes. Divided into two: First, a general statement; second, a detailed explanation. Divided into six: First, explaining the meaning of superior based on afflictions arising from lust; second, explaining the meaning of superior based on afflictions arising from habitual suffering; third, explaining the meaning of superior based on afflictions arising from complete conditions. Divided into two: First, a statement; second, an explanation. Fourth, explaining the meaning of superior based on incurable afflictions. Divided into two: First, a statement; second, an explanation. Fifth, explaining the meaning of superior based on non-appropriate application. Divided into two: First, a statement; second, an explanation. Sixth, explaining the meaning of superior based on karmic afflictions. Divided into two: First, a statement; second, an explanation.
Among the ten divisions for establishing fundamental afflictions, the sixth is contemplating the differences in the arising of fundamental afflictions. Divided into two: First, a general question; second, an extensive answer. Divided into six.
First, answering the arising of the fundamental affliction of greed. Divided into three: First, a general statement; second, a list of names. Divided into ten, as in the treatise; third, a detailed explanation. Divided into four: First, a general question; second, a brief answer; third, a detailed inquiry; fourth, a detailed explanation. Divided into ten: First, explaining the arising of greed based on the aggregates; second, explaining the arising of greed based on views; third, explaining the arising of greed for unattained objects; fourth, explaining the arising of miserly greed for attained objects; fifth, explaining the arising of greed covering past objects that have been enjoyed; sixth, explaining the arising of greed for evil deeds; seventh, explaining the arising of greed for offspring based on men and women; eighth, explaining the arising of greed for friends; ninth, explaining the arising of greed for possessions; tenth, explaining the arising of greed for existence and non-existence based on future existence and non-existence.
Among the six divisions, second, answering the arising of the fundamental affliction of anger (chēn). Divided into four: First, a general statement; second, a list of names. Divided into ten, as in the treatise; third, a detailed and extensive explanation. Divided into two: First, a general statement; second, a detailed explanation. Divided into two: First, explaining sentient beings' anger based on the first six matters. Divided into two: First, establishing the correct meaning; second, a conclusion. Second, explaining the four types of anger based on the last four matters. Divided into four, as in the treatise; fourth, explaining the concise meaning. Divided into two: First, a statement; second, an explanation. Divided into three, as in the treatise. Among the six divisions, third, answering the root of ignorance.
本煩惱生起事分四。一總標。二列名分七如論。三略明起過差別分二如論。四別釋十九無知分七。一依世事無知差別分二。一立因。二顯果分三如論。二依世間安立事明無知差別分二。一立因。二顯果分三如論。三依運轉事明無知差別分二。一立因。二顯果分三如論。四依最勝事明無知差別分二。一立因。二顯果分三如論。五依真實事明無知差別分二。一立因。二顯果分四如論。六依染凈事明無知差別分二。一立因。二顯果分二如論。七依增上慢事明無知差別分二。一立因。二顯果。
分六中第四答慢根本煩惱生起事分四。一總標。二列名分六如論。三略釋分二。一標。二釋。四廣解分二。一依勝有情事明生二慢。二依餘五事明生餘五慢。
分六中第五答見根本煩惱生起事分五。一總標。二列名分二如論。三別釋。四明略義。五明二見所依 別釋分二。一明增益事分二。一標。二列釋分四如論。二明損減事分三。一總標。二列名分四如論。三別釋分四。一明謗因義。二明謗果義。三明謗作用義分四。一立正義。二徴。三答所以。四明士夫作用差別相分二。一標。二釋分四如論。四明謗善事義 第四明略義分二。一標。二釋分五如論 第五明邊執見及邪見生起事分四。一標。二釋分二如論。三指經文。四結
【現代漢語翻譯】 現代漢語譯本： 本煩惱生起事分為四部分：一、總標；二、列名，如論中所述分為七種；三、略明生起過患的差別，如論中所述分為兩部分；四、分別解釋十九種無知，分為七部分：一、依世事無知差別，分為兩部分：一、立因，二、顯果，如論中所述分為三部分；二、依世間安立事明無知差別，分為兩部分：一、立因，二、顯果，如論中所述分為三部分；三、依運轉事明無知差別，分為兩部分：一、立因，二、顯果，如論中所述分為三部分；四、依最勝事明無知差別，分為兩部分：一、立因，二、顯果，如論中所述分為三部分；五、依真實事明無知差別，分為兩部分：一、立因，二、顯果，如論中所述分為四部分；六、依染凈事明無知差別，分為兩部分：一、立因，二、顯果，如論中所述分為兩部分；七、依增上慢事明無知差別，分為兩部分：一、立因，二、顯果。
在六部分中的第四部分，回答慢（Māna）根本煩惱生起事，分為四部分：一、總標；二、列名，如論中所述分為六種；三、略釋，分為兩部分：一、標，二、釋；四、廣解，分為兩部分：一、依勝有情事明生二慢，二、依其餘五事明生其餘五慢。
在六部分中的第五部分，回答見（Dṛṣṭi）根本煩惱生起事，分為五部分：一、總標；二、列名，如論中所述分為兩種；三、別釋；四、明略義；五、明二見所依。別釋分為兩部分：一、明增益事，分為兩部分：一、標，二、列釋，如論中所述分為四部分；二、明損減事，分為三部分：一、總標，二、列名，如論中所述分為四部分；三、別釋，分為四部分：一、明謗因義，二、明謗果義，三、明謗作用義，分為四部分：一、立正義，二、徴，三、答所以，四、明士夫作用差別相，分為兩部分：一、標，二、釋，如論中所述分為四部分；四、明謗善事義。第四部分，明略義，分為兩部分：一、標，二、釋，如論中所述分為五部分。第五部分，明邊執見（Antagrahadṛṣṭi）及邪見（Mithyādṛṣṭi）生起事，分為四部分：一、標，二、釋，分為兩部分，如論中所述；三、指經文；四、結。
【English Translation】 English version: This arising of afflictions is divided into four parts: 1. General statement; 2. Enumeration of names, divided into seven types as stated in the treatise; 3. Brief explanation of the differences in arising faults, divided into two parts as stated in the treatise; 4. Separate explanation of the nineteen types of ignorance, divided into seven parts: 1. Differentiation of ignorance based on worldly matters, divided into two parts: 1. Establishing the cause, 2. Manifesting the result, divided into three parts as stated in the treatise; 2. Differentiation of ignorance based on the establishment of worldly affairs, divided into two parts: 1. Establishing the cause, 2. Manifesting the result, divided into three parts as stated in the treatise; 3. Differentiation of ignorance based on the operation of things, divided into two parts: 1. Establishing the cause, 2. Manifesting the result, divided into three parts as stated in the treatise; 4. Differentiation of ignorance based on the most excellent things, divided into two parts: 1. Establishing the cause, 2. Manifesting the result, divided into three parts as stated in the treatise; 5. Differentiation of ignorance based on true reality, divided into two parts: 1. Establishing the cause, 2. Manifesting the result, divided into four parts as stated in the treatise; 6. Differentiation of ignorance based on defilement and purification, divided into two parts: 1. Establishing the cause, 2. Manifesting the result, divided into two parts as stated in the treatise; 7. Differentiation of ignorance based on excessive pride, divided into two parts: 1. Establishing the cause, 2. Manifesting the result.
In the fourth part of the six parts, answering the arising of the root affliction of pride (Māna), divided into four parts: 1. General statement; 2. Enumeration of names, divided into six types as stated in the treatise; 3. Brief explanation, divided into two parts: 1. Statement, 2. Explanation; 4. Extensive explanation, divided into two parts: 1. Explaining the arising of two types of pride based on superior sentient beings, 2. Explaining the arising of the remaining five types of pride based on the remaining five things.
In the fifth part of the six parts, answering the arising of the root affliction of views (Dṛṣṭi), divided into five parts: 1. General statement; 2. Enumeration of names, divided into two types as stated in the treatise; 3. Separate explanation; 4. Explaining the brief meaning; 5. Explaining the basis of the two views. The separate explanation is divided into two parts: 1. Explaining the matter of augmentation, divided into two parts: 1. Statement, 2. Enumeration and explanation, divided into four parts as stated in the treatise; 2. Explaining the matter of diminution, divided into three parts: 1. General statement, 2. Enumeration of names, divided into four parts as stated in the treatise; 3. Separate explanation, divided into four parts: 1. Explaining the meaning of slandering the cause, 2. Explaining the meaning of slandering the result, 3. Explaining the meaning of slandering the function, divided into four parts: 1. Establishing the correct meaning, 2. Questioning, 3. Answering the reason, 4. Explaining the differences in the function of individuals, divided into two parts: 1. Statement, 2. Explanation, divided into four parts as stated in the treatise; 4. Explaining the meaning of slandering virtuous matters. The fourth part, explaining the brief meaning, divided into two parts: 1. Statement, 2. Explanation, divided into five parts as stated in the treatise. The fifth part, explaining the arising of extreme views (Antagrahadṛṣṭi) and wrong views (Mithyādṛṣṭi), divided into four parts: 1. Statement, 2. Explanation, divided into two parts as stated in the treatise; 3. Pointing to the sutra text; 4. Conclusion.
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分六中第六答疑根本煩惱生起事分二。一總標。二列釋分六如論。
建立根本煩惱分十中第七思惟建立根本煩惱差別義分三。一總問。二略答。三列釋分十五如論。
建立根本煩惱分十中第八思惟建立根本煩惱功德義。
建立根本煩惱分十中第九思惟建立根本煩惱過失分二。一標。二釋指文。
建立根本煩惱分十中第十思惟建立根本煩惱能治差別分三。一略答。二明經之意趣分二。一標經文。二釋經意趣分二。一略釋。二廣解。三依十五種對治差別明所治差別分二。一標。二釋。
第三別釋不善法十種差別分二中第二明建立隨煩惱十種差別相分十如下所明。
第一思惟建隨煩惱依處差別義分二。一總標。二列釋分九如論。
分十中第二思惟建立隨煩惱自性差別義分六。一總問。二答列分二十四如論。三指前文。四總結。五明隨煩惱生之處所分八如論。六明毀心慧二學門義分三。一總標。二列名分三如論。三別釋分三如論。
分十中第三思惟建立隨煩惱相應差別義分二。一總問。二廣答分四。一答無慚等二法相應義。二答不信等六法相應義。三答睡眠等二法相應義。四答餘十四法相應義。
分十中第四思惟建立隨煩惱世俗實物有義分二。一總問分二
【現代漢語翻譯】 現代漢語譯本： 第六部分，六種答疑中關於根本煩惱生起的問題，分為兩部分。一、總標；二、列釋，分為六個部分，如論中所述。 建立根本煩惱的十個部分中，第七部分是思惟建立根本煩惱的差別義，分為三部分。一、總問；二、略答；三、列釋，分為十五個部分，如論中所述。 建立根本煩惱的十個部分中，第八部分是思惟建立根本煩惱的功德義。 建立根本煩惱的十個部分中，第九部分是思惟建立根本煩惱的過失，分為兩部分。一、標；二、釋，指明文句。 建立根本煩惱的十個部分中，第十部分是思惟建立根本煩惱的能治差別，分為三部分。一、略答；二、闡明經文的意趣，分為兩部分。一、標明經文；二、解釋經文的意趣，分為兩部分。一、略釋；二、廣解。三、依據十五種對治的差別，闡明所治的差別，分為兩部分。一、標；二、釋。 第三部分，分別解釋不善法的十種差別，分為兩部分，其中第二部分是闡明建立隨煩惱的十種差別相，分為十個部分，如下文所述。 第一部分，思惟建立隨煩惱的依處差別義，分為兩部分。一、總標；二、列釋，分為九個部分，如論中所述。 分為十個部分，其中第二部分是思惟建立隨煩惱的自性差別義，分為六個部分。一、總問；二、回答並列舉，分為二十四個部分，如論中所述。三、指明前文。四、總結。五、闡明隨煩惱產生之處所，分為八個部分，如論中所述。六、闡明毀心慧二學門的意義，分為三部分。一、總標；二、列舉名稱，分為三個部分，如論中所述。三、分別解釋，分為三個部分，如論中所述。 分為十個部分，其中第三部分是思惟建立隨煩惱的相應差別義，分為兩部分。一、總問；二、詳細回答，分為四個部分。一、回答無慚（Ahrikya）等二法相應義。二、回答不信（Asraddha）等六法相應義。三、回答睡眠（Styana）等二法相應義。四、回答其餘十四法相應義。 分為十個部分，其中第四部分是思惟建立隨煩惱的世俗實物有義，分為兩部分。一、總問，分為兩部分
【English Translation】 English version: The sixth section, the sixth of the six doubts answered, concerning the arising of fundamental afflictions, is divided into two parts. 1. General statement; 2. Enumeration and explanation, divided into six parts, as stated in the treatise. Among the ten sections on establishing fundamental afflictions, the seventh section is on contemplating and establishing the differences in meaning of fundamental afflictions, divided into three parts. 1. General question; 2. Brief answer; 3. Enumeration and explanation, divided into fifteen parts, as stated in the treatise. Among the ten sections on establishing fundamental afflictions, the eighth section is on contemplating and establishing the merits of fundamental afflictions. Among the ten sections on establishing fundamental afflictions, the ninth section is on contemplating and establishing the faults of fundamental afflictions, divided into two parts. 1. Statement; 2. Explanation, pointing to the text. Among the ten sections on establishing fundamental afflictions, the tenth section is on contemplating and establishing the differences in antidotes to fundamental afflictions, divided into three parts. 1. Brief answer; 2. Clarifying the intention of the sutra, divided into two parts. 1. Stating the sutra text; 2. Explaining the intention of the sutra, divided into two parts. 1. Brief explanation; 2. Detailed explanation. 3. Based on the fifteen kinds of antidotal differences, clarifying the differences in what is to be treated, divided into two parts. 1. Statement; 2. Explanation. The third section, separately explaining the ten kinds of differences in unwholesome dharmas, is divided into two parts, of which the second part is on clarifying the establishment of the ten kinds of characteristics of secondary afflictions, divided into ten parts, as explained below. The first section, contemplating and establishing the differences in the bases of secondary afflictions, is divided into two parts. 1. General statement; 2. Enumeration and explanation, divided into nine parts, as stated in the treatise. Divided into ten sections, the second section is on contemplating and establishing the differences in the nature of secondary afflictions, divided into six parts. 1. General question; 2. Answer and enumeration, divided into twenty-four parts, as stated in the treatise. 3. Pointing to the previous text. 4. Summary. 5. Clarifying the places where secondary afflictions arise, divided into eight parts, as stated in the treatise. 6. Clarifying the meaning of the two learning gates of destroying mind and wisdom, divided into three parts. 1. General statement; 2. Enumerating the names, divided into three parts, as stated in the treatise. 3. Separate explanation, divided into three parts, as stated in the treatise. Divided into ten sections, the third section is on contemplating and establishing the differences in association of secondary afflictions, divided into two parts. 1. General question; 2. Detailed answer, divided into four parts. 1. Answering the meaning of association with the two dharmas of 'no shame' (Ahrikya), etc. 2. Answering the meaning of association with the six dharmas of 'disbelief' (Asraddha), etc. 3. Answering the meaning of association with the two dharmas of 'sleep' (Styana), etc. 4. Answering the meaning of association with the remaining fourteen dharmas. Divided into ten sections, the fourth section is on contemplating and establishing the meaning of the existence of worldly entities of secondary afflictions, divided into two parts. 1. General question, divided into two parts.
如論。二廣答分七。一依瞋分立忿等五法是世俗有義。二依貪分立慳等三法是俗有義。三依癡分立覆等六法是俗有義。四依實義立無慚等四法是實物有義。五依貪分立放逸是假有義。六依癡分立忘念等三法是俗有義。七依發言加行及慧分立尋伺二法是假有義。
分十中第五思惟建立隨煩惱下中上品三差別義分二。一問。二答指文。
分十中第六七八九十合明思惟建立隨煩惱事等五差別義分二。一總標。二別釋指文。
第三長行廣解分三中第三廣建立無記法十種差別義分七如下所明。
第一思惟建立無記法依處差別義分二。一總標。二別釋分四如論。
第七中第二思惟建立無記法自性差別義分二。一總問。二廣答分四如論。
分七中第三思惟建立無記法相應差別義分二。一總問。二廣答分二。一答威儀路及工巧處互相應義分二。一立正義。二引經證成。二答餘二互不相應義。
分七中第四明思惟建立無記法假有實有差別義分二。一總問分二如論。二廣答分二。一立因。二顯果。
分七中第五明思惟建立無記法耎中上差別義分三。一總問分三如論。二廣答。三總結 廣答分二。一依猛利不猛利答三品差別分三如論。二依種類差別答三品差別分二。一總標。二別釋分四。
【現代漢語翻譯】 現代漢語譯本： 《如論》中，二廣回答分為七部分：第一，根據嗔恨心，建立忿（krodha，憤怒）、恨（upanaha，怨恨）、覆（mraksha，隱藏）、惱（pradasha，惱怒）、嫉（irshya，嫉妒）這五種法，認為是世俗諦中存在；第二，根據貪心，建立慳（matsarya，吝嗇）、諂（shathya，虛偽）、誑（maya，欺騙）這三種法，認為是世俗諦中存在；第三，根據癡心，建立覆（mraksha，隱藏）、慢（mana，傲慢）、憍（mada，驕傲）、害（vihimsa，傷害）、恨（upanaha，怨恨）、嫉（irshya，嫉妒）這六種法，認為是世俗諦中存在；第四，根據真實義，建立無慚（ahrikya，無慚）、無愧（anapatrapya，無愧）、掉舉（auddhatya，掉舉）、睡眠（styana，睡眠）這四種法，認為是真實存在的；第五，根據貪心，建立放逸（pramada，放逸）是假有；第六，根據癡心，建立忘念（musitasmrtita，忘念）、不正知（asamprajanya，不正知）、散亂（vikshepa，散亂）這三種法，認為是世俗諦中存在；第七，根據發言的加行和智慧，建立尋（vitarka，尋）和伺（vicara，伺）這兩種法，認為是假有。
在分十中，第五部分，關於思惟建立隨煩惱下、中、上品三種差別的意義，分為兩部分：第一，提問；第二，回答並指出經文。
在分十中，第六、七、八、九、十部分，合併說明思惟建立隨煩惱的事等五種差別的意義，分為兩部分：第一，總標；第二，分別解釋並指出經文。
第三部分，長行廣解，分為三部分，其中第三部分，廣泛建立無記法十種差別的意義，分為七部分，如下所述。
第一部分，思惟建立無記法依處差別義，分為兩部分：第一，總標；第二，分別解釋，分為四部分，如論中所述。
第七部分中，第二部分，思惟建立無記法自性差別義，分為兩部分：第一，總問；第二，廣泛回答，分為四部分，如論中所述。
分七中，第三部分，思惟建立無記法相應差別義，分為兩部分：第一，總問；第二，廣泛回答，分為兩部分：第一，回答威儀路（iriyapatha，威儀路）和工巧處（shilpasthana，工巧處）互相相應的意義，分為兩部分：第一，確立正義；第二，引用經文證明成立。第二，回答其餘二者互不相應的意義。
分七中，第四部分，說明思惟建立無記法假有實有的差別義，分為兩部分：第一，總問，分為兩部分，如論中所述；第二，廣泛回答，分為兩部分：第一，確立原因；第二，顯示結果。
分七中，第五部分，說明思惟建立無記法軟、中、上差別義，分為三部分：第一，總問，分為三部分，如論中所述；第二，廣泛回答；第三，總結。廣泛回答分為兩部分：第一，根據猛利與不猛利回答三種品級的差別，分為三部分，如論中所述；第二，根據種類差別回答三種品級的差別，分為兩部分：第一，總標；第二，分別解釋，分為四部分。
English version: In the 'Treatise on Categories', the second broad answer is divided into seven parts: First, based on anger (dvesha), establish the five dharmas of wrath (krodha, anger), resentment (upanaha, resentment), concealment (mraksha, hiding), vexation (pradasha, annoyance), and jealousy (irshya, jealousy), considering them to exist in conventional truth (samvriti-satya); Second, based on greed (raga), establish the three dharmas of stinginess (matsarya, stinginess), deceit (shathya, deceit), and deception (maya, deception), considering them to exist in conventional truth; Third, based on delusion (moha), establish the six dharmas of concealment (mraksha, hiding), pride (mana, arrogance), conceit (mada, pride), harm (vihimsa, harm), resentment (upanaha, resentment), and jealousy (irshya, jealousy), considering them to exist in conventional truth; Fourth, based on ultimate truth (paramartha-satya), establish the four dharmas of shamelessness (ahrikya, shamelessness), lack of embarrassment (anapatrapya, lack of embarrassment), restlessness (auddhatya, restlessness), and sleep (styana, sleep), considering them to be truly existent; Fifth, based on greed, establish negligence (pramada, negligence) as nominally existent; Sixth, based on delusion, establish the three dharmas of forgetfulness (musitasmrtita, forgetfulness), non-comprehension (asamprajanya, non-comprehension), and distraction (vikshepa, distraction), considering them to exist in conventional truth; Seventh, based on the action of speech and wisdom, establish the two dharmas of investigation (vitarka, investigation) and analysis (vicara, analysis), considering them to be nominally existent.
In the division of ten, the fifth part, concerning the meaning of contemplating and establishing the three differences of inferior, intermediate, and superior levels of secondary afflictions (upaklesha), is divided into two parts: First, a question; Second, an answer pointing to the text.
In the division of ten, the sixth, seventh, eighth, ninth, and tenth parts, combined to explain the meaning of contemplating and establishing the five differences of matters related to secondary afflictions, etc., are divided into two parts: First, a general statement; Second, separate explanations pointing to the text.
The third part, the extensive explanation in prose, is divided into three parts, of which the third part, extensively establishing the meaning of the ten differences of neutral (avyakrita) dharmas, is divided into seven parts, as explained below.
The first part, contemplating and establishing the difference in the basis of neutral dharmas, is divided into two parts: First, a general statement; Second, separate explanations, divided into four parts, as stated in the treatise.
In the seventh part, the second part, contemplating and establishing the difference in the nature of neutral dharmas, is divided into two parts: First, a general question; Second, an extensive answer, divided into four parts, as stated in the treatise.
In the division of seven, the third part, contemplating and establishing the difference in the association of neutral dharmas, is divided into two parts: First, a general question; Second, an extensive answer, divided into two parts: First, answering the meaning of the mutual association of deportment (iriyapatha, deportment) and skillful arts (shilpasthana, skillful arts), divided into two parts: First, establishing the correct meaning; Second, citing scriptures to prove its establishment. Second, answering the meaning of the mutual non-association of the other two.
In the division of seven, the fourth part, explaining the difference between nominal existence and real existence in contemplating and establishing neutral dharmas, is divided into two parts: First, a general question, divided into two parts, as stated in the treatise; Second, an extensive answer, divided into two parts: First, establishing the cause; Second, revealing the result.
In the division of seven, the fifth part, explaining the difference between mild, intermediate, and superior levels in contemplating and establishing neutral dharmas, is divided into three parts: First, a general question, divided into three parts, as stated in the treatise; Second, an extensive answer; Third, a conclusion. The extensive answer is divided into two parts: First, answering the difference in the three levels based on intensity and non-intensity, divided into three parts, as stated in the treatise; Second, answering the difference in the three levels based on the difference in types, divided into two parts: First, a general statement; Second, separate explanations, divided into four parts.
【English Translation】 English version: In the 'Treatise on Categories', the second broad answer is divided into seven parts: First, based on anger (dvesha), establish the five dharmas of wrath (krodha, anger), resentment (upanaha, resentment), concealment (mraksha, hiding), vexation (pradasha, annoyance), and jealousy (irshya, jealousy), considering them to exist in conventional truth (samvriti-satya); Second, based on greed (raga), establish the three dharmas of stinginess (matsarya, stinginess), deceit (shathya, deceit), and deception (maya, deception), considering them to exist in conventional truth; Third, based on delusion (moha), establish the six dharmas of concealment (mraksha, hiding), pride (mana, arrogance), conceit (mada, pride), harm (vihimsa, harm), resentment (upanaha, resentment), and jealousy (irshya, jealousy), considering them to exist in conventional truth; Fourth, based on ultimate truth (paramartha-satya), establish the four dharmas of shamelessness (ahrikya, shamelessness), lack of embarrassment (anapatrapya, lack of embarrassment), restlessness (auddhatya, restlessness), and sleep (styana, sleep), considering them to be truly existent; Fifth, based on greed, establish negligence (pramada, negligence) as nominally existent; Sixth, based on delusion, establish the three dharmas of forgetfulness (musitasmrtita, forgetfulness), non-comprehension (asamprajanya, non-comprehension), and distraction (vikshepa, distraction), considering them to exist in conventional truth; Seventh, based on the action of speech and wisdom, establish the two dharmas of investigation (vitarka, investigation) and analysis (vicara, analysis), considering them to be nominally existent.
In the division of ten, the fifth part, concerning the meaning of contemplating and establishing the three differences of inferior, intermediate, and superior levels of secondary afflictions (upaklesha), is divided into two parts: First, a question; Second, an answer pointing to the text.
In the division of ten, the sixth, seventh, eighth, ninth, and tenth parts, combined to explain the meaning of contemplating and establishing the five differences of matters related to secondary afflictions, etc., are divided into two parts: First, a general statement; Second, separate explanations pointing to the text.
The third part, the extensive explanation in prose, is divided into three parts, of which the third part, extensively establishing the meaning of the ten differences of neutral (avyakrita) dharmas, is divided into seven parts, as explained below.
The first part, contemplating and establishing the difference in the basis of neutral dharmas, is divided into two parts: First, a general statement; Second, separate explanations, divided into four parts, as stated in the treatise.
In the seventh part, the second part, contemplating and establishing the difference in the nature of neutral dharmas, is divided into two parts: First, a general question; Second, an extensive answer, divided into four parts, as stated in the treatise.
In the division of seven, the third part, contemplating and establishing the difference in the association of neutral dharmas, is divided into two parts: First, a general question; Second, an extensive answer, divided into two parts: First, answering the meaning of the mutual association of deportment (iriyapatha, deportment) and skillful arts (shilpasthana, skillful arts), divided into two parts: First, establishing the correct meaning; Second, citing scriptures to prove its establishment. Second, answering the meaning of the mutual non-association of the other two.
In the division of seven, the fourth part, explaining the difference between nominal existence and real existence in contemplating and establishing neutral dharmas, is divided into two parts: First, a general question, divided into two parts, as stated in the treatise; Second, an extensive answer, divided into two parts: First, establishing the cause; Second, revealing the result.
In the division of seven, the fifth part, explaining the difference between mild, intermediate, and superior levels in contemplating and establishing neutral dharmas, is divided into three parts: First, a general question, divided into three parts, as stated in the treatise; Second, an extensive answer; Third, a conclusion. The extensive answer is divided into two parts: First, answering the difference in the three levels based on intensity and non-intensity, divided into three parts, as stated in the treatise; Second, answering the difference in the three levels based on the difference in types, divided into two parts: First, a general statement; Second, separate explanations, divided into four parts.
一明異熟無記法三品差別分三如論。二明威儀路無記法三品差別分三如論。三明工巧無記法三品差別分三如論。四明變化無記法三品差別分三如論 第三明總結。
分七中第六明思惟建立無記法生起事差別義分三。一總問。二略答。三指文。
分七中第七明思惟建立無記法差別義分二。一總問。二廣答分三。一答四無記法差別義分四。一明異熟差別相分五如論。二明威儀路差別相分四如論。三明工巧差別相分十二如論。四明變化差別相分二。一列名分八如論。二答難。二答三性差別義分三。一依異熟明無記性。二依威儀工巧明通三性義。三依變化明二性義。三答染凈差別義分三。一依威儀路立染凈分二如論。二依工巧立染凈分二如論。三依變化立染凈分二如論。
六答中第一答蘊善巧相分七中第三明諸蘊四諦相攝等諸差別義分十二如下所明。
分十二中第一明五蘊四諦互相攝善巧相分二。一總問分二如論。二廣答分二。一答三諦五蘊相攝義。二答滅諦不相攝義分二。一標。二釋。
分十二中第二明四諦十六行相差別善巧相分二。一總問前說文句。二別釋其義分四 一明苦諦下四明行相觀分三。一問。二略答。三別釋分三。一依無常行觀立執常對治門。二依苦行觀立執樂凈對治門。三依
【現代漢語翻譯】 現代漢語譯本：一、闡明異熟無記法的三品差別，分為三部分，如論中所述。 二、闡明威儀路無記法的三品差別，分為三部分，如論中所述。 三、闡明工巧無記法的三品差別，分為三部分，如論中所述。 四、闡明變化無記法的三品差別，分為三部分，如論中所述。 第三部分，總結。
在七部分中的第六部分，闡明思惟建立無記法生起事差別義，分為三部分：一、總的提問。二、簡略的回答。三、指出經文。
在七部分中的第七部分，闡明思惟建立無記法的差別義，分為兩部分：一、總的提問。二、詳細的回答，分為三部分：一、回答四種無記法的差別義，分為四部分：一、闡明異熟的差別相，分為五部分，如論中所述。二、闡明威儀路的差別相，分為四部分，如論中所述。三、闡明工巧的差別相，分為十二部分，如論中所述。四、闡明變化的差別相，分為兩部分：一、列出名稱，分為八部分，如論中所述。二、回答疑問。二、回答三性的差別義，分為三部分：一、依據異熟闡明無記性。二、依據威儀、工巧闡明通於三性的意義。三、依據變化闡明二性的意義。三、回答染凈的差別義，分為三部分：一、依據威儀路建立染凈，分為兩部分，如論中所述。二、依據工巧建立染凈，分為兩部分，如論中所述。三、依據變化建立染凈，分為兩部分，如論中所述。
在六個回答中的第一個回答，回答蘊善巧相，在七部分中的第三部分，闡明諸蘊、四諦相攝等諸差別義，分為十二部分，如下面所闡明。
在十二部分中的第一部分，闡明五蘊、四諦互相攝的善巧相，分為兩部分：一、總的提問，分為兩部分，如論中所述。二、詳細的回答，分為兩部分：一、回答三諦與五蘊相攝的意義。二、回答滅諦不相攝的意義，分為兩部分：一、標示。二、解釋。
在十二部分中的第二部分，闡明四諦十六行相的差別善巧相，分為兩部分：一、總的提問，前面已經說過文句。二、分別解釋其中的意義，分為四部分：一、闡明苦諦下的四種明行相觀，分為三部分：一、提問。二、簡略的回答。三、分別解釋，分為三部分：一、依據無常行觀，建立執常的對治門。二、依據苦行觀，建立執樂、凈的對治門。三、依據…
【English Translation】 English version: 1. Explaining the three kinds of differences in the Vipāka-avyākrta (異熟無記, resultant indeterminate) dharma, divided into three parts, as described in the treatise. 2. Explaining the three kinds of differences in the Irāpathika-avyākrta (威儀路無記, deportment indeterminate) dharma, divided into three parts, as described in the treatise. 3. Explaining the three kinds of differences in the Kārumāraka-avyākrta (工巧無記, skillful activity indeterminate) dharma, divided into three parts, as described in the treatise. 4. Explaining the three kinds of differences in the Nirmāna-avyākrta (變化無記, transformation indeterminate) dharma, divided into three parts, as described in the treatise. Third part, summary.
In the sixth of the seven parts, explaining the meaning of the differences in the arising of the Saṃjñā-sthāpana-avyākrta (思惟建立無記, conceptually established indeterminate) dharma, divided into three parts: 1. General question. 2. Brief answer. 3. Pointing to the text.
In the seventh of the seven parts, explaining the meaning of the differences in the Saṃjñā-sthāpana-avyākrta (思惟建立無記, conceptually established indeterminate) dharma, divided into two parts: 1. General question. 2. Detailed answer, divided into three parts: 1. Answering the meaning of the differences in the four kinds of indeterminate dharmas, divided into four parts: 1. Explaining the characteristics of the differences in Vipāka (異熟, resultant), divided into five parts, as described in the treatise. 2. Explaining the characteristics of the differences in Irāpathika (威儀路, deportment), divided into four parts, as described in the treatise. 3. Explaining the characteristics of the differences in Kārumāraka (工巧, skillful activity), divided into twelve parts, as described in the treatise. 4. Explaining the characteristics of the differences in Nirmāna (變化, transformation), divided into two parts: 1. Listing the names, divided into eight parts, as described in the treatise. 2. Answering the questions. 2. Answering the meaning of the differences in the three natures, divided into three parts: 1. Explaining the indeterminate nature based on Vipāka (異熟, resultant). 2. Explaining the meaning of being common to the three natures based on Irāpathika (威儀路, deportment) and Kārumāraka (工巧, skillful activity). 3. Explaining the meaning of the two natures based on Nirmāna (變化, transformation). 3. Answering the meaning of the differences in defilement and purity, divided into three parts: 1. Establishing defilement and purity based on Irāpathika (威儀路, deportment), divided into two parts, as described in the treatise. 2. Establishing defilement and purity based on Kārumāraka (工巧, skillful activity), divided into two parts, as described in the treatise. 3. Establishing defilement and purity based on Nirmāna (變化, transformation), divided into two parts, as described in the treatise.
In the first of the six answers, answering the skillful aspects of the Skandhas (蘊, aggregates), in the third of the seven parts, explaining the various differences in the inclusion of the Skandhas (蘊, aggregates) and the Four Noble Truths (四諦, Four Noble Truths), divided into twelve parts, as explained below.
In the first of the twelve parts, explaining the skillful aspects of the mutual inclusion of the Five Skandhas (五蘊, Five Aggregates) and the Four Noble Truths (四諦, Four Noble Truths), divided into two parts: 1. General question, divided into two parts, as described in the treatise. 2. Detailed answer, divided into two parts: 1. Answering the meaning of the inclusion of the three truths and the Five Skandhas (五蘊, Five Aggregates). 2. Answering the meaning of the non-inclusion of Nirodha-satya (滅諦, Truth of Cessation), divided into two parts: 1. Indication. 2. Explanation.
In the second of the twelve parts, explaining the skillful aspects of the differences in the sixteen aspects of the Four Noble Truths (四諦, Four Noble Truths), divided into two parts: 1. General question, the sentences have been stated before. 2. Separate explanation of the meaning, divided into four parts: 1. Explaining the four aspects of contemplation under Dukkha-satya (苦諦, Truth of Suffering), divided into three parts: 1. Question. 2. Brief answer. 3. Separate explanation, divided into three parts: 1. Establishing the antidote to the clinging to permanence based on the Anitya (無常, impermanence) aspect of contemplation. 2. Establishing the antidote to the clinging to pleasure and purity based on the Dukkha (苦, suffering) aspect of contemplation. 3. Based on...
空無我行觀立執有我對治門 第二明集諦下四行相觀分五。一總問。二略答。三列名分四如論。四明四倒生愛義分三。一依常倒明生後有愛分二。一立因。二顯果。二依樂凈二倒明生貪喜俱行等二愛分二。一立因。二顯果。三我倒明生獨愛分二。一立因。二顯果。五明四愛差別義分四。一明獨愛義分二。一問。二答。二明後有愛分二。一問。二答。三明喜貪俱行愛分二。一問。二答。四明彼彼希望愛分二。一問。二答 第三滅諦下四行相觀分二。一問。二答 第四明道諦下四行相觀分二。一問。二答。
分十二中第三明十行相差別善巧相分三。一總標前說之句。二解釋二行相未盡之義分二。一明無所得行相分三。一問。二答分七如論。三結。二明不自在行相分二。一問。二答分二。一標。二釋 第三明十行相攝三苦義分三。一明攝壞苦義分三。一問。二答分三。一立因。二顯果。三答難。二明攝苦苦義分二。一問。二答。三明攝行苦義分二。一問。二答 分十二中第四明八苦攝三苦善巧相分二。一標經句。二釋經意分二 一依初中后三法明相攝義分三。一明攝苦苦義分二。一問。二答。二明攝壞苦義分二。一問。二答。三明攝行苦義分二。一問。二答 第二依初后二法明相攝義分二。一明相攝義分二。一依初七
【現代漢語翻譯】 現代漢語譯本： 第二部分：通過空、無我之行觀來對抗執著于『我』的觀點 對集諦（Samudaya Satya，苦之根源的真諦）下四種行相的觀照分為五個部分：一、總的提問。二、簡略的回答。三、如論中所述，列出名稱並進行區分。四、闡明四種顛倒產生愛的含義，分為三個部分：一、依據常顛倒，闡明產生後有愛的過程，分為兩個部分：一、確立原因。二、顯現結果。二、依據樂顛倒和凈顛倒，闡明產生與貪和喜悅相關的兩種愛，分為兩個部分：一、確立原因。二、顯現結果。三、依據我顛倒，闡明產生獨自的愛，分為兩個部分：一、確立原因。二、顯現結果。五、闡明四種愛的差別含義，分為四個部分：一、闡明獨愛的含義，分為兩個部分：一、提問。二、回答。二、闡明後有愛，分為兩個部分：一、提問。二、回答。三、闡明喜貪俱行愛，分為兩個部分：一、提問。二、回答。四、闡明彼彼希望愛，分為兩個部分：一、提問。二、回答。 第三部分：對滅諦（Nirodha Satya，滅苦之真諦）下四種行相的觀照分為兩個部分：一、提問。二、回答。 第四部分：闡明道諦（Marga Satya，通往滅苦之道之真諦）下四種行相的觀照分為兩個部分：一、提問。二、回答。 在十二個部分中，第三部分闡明十種行相的差別善巧相，分為三個部分：一、總的標出前面所說的句子。二、解釋兩種行相未盡的含義，分為兩個部分：一、闡明無所得行相，分為三個部分：一、提問。二、回答，分為七個部分，如論中所述。三、總結。二、闡明不自在行相，分為兩個部分：一、提問。二、回答，分為兩個部分：一、標出。二、解釋。三、闡明十種行相包含三種苦的含義，分為三個部分：一、闡明包含壞苦的含義，分為三個部分：一、提問。二、回答，分為三個部分：一、確立原因。二、顯現結果。三、回答難題。二、闡明包含苦苦的含義，分為兩個部分：一、提問。二、回答。三、闡明包含行苦的含義，分為兩個部分：一、提問。二、回答。 在十二個部分中，第四部分闡明八苦包含三種苦的善巧相，分為兩個部分：一、標出經文的句子。二、解釋經文的含義，分為兩個部分：一、依據初、中、后三種法，闡明相互包含的含義，分為三個部分：一、闡明包含苦苦的含義，分為兩個部分：一、提問。二、回答。二、闡明包含壞苦的含義，分為兩個部分：一、提問。二、回答。三、闡明包含行苦的含義，分為兩個部分：一、提問。二、回答。二、依據初、后兩種法，闡明相互包含的含義，分為兩個部分：一、闡明相互包含的含義，分為兩個部分：一、依據最初的七...
【English Translation】 English version: Section 2: Counteracting the Attachment to 'Self' Through the Observation of Emptiness and Selflessness The contemplation of the four aspects under Samudaya Satya (the Truth of the Origin of Suffering) is divided into five parts: 1. General question. 2. Brief answer. 3. Listing the names and distinguishing them as stated in the treatise. 4. Explaining the meaning of the four inversions that generate love, divided into three parts: 1. Based on the inversion of permanence, explaining the process of generating love for future existence, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 2. Based on the inversions of pleasure and purity, explaining the generation of two types of love associated with greed and joy, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 3. Based on the inversion of self, explaining the generation of solitary love, divided into two parts: 1. Establishing the cause. 2. Manifesting the result. 5. Explaining the different meanings of the four types of love, divided into four parts: 1. Explaining the meaning of solitary love, divided into two parts: 1. Question. 2. Answer. 2. Explaining love for future existence, divided into two parts: 1. Question. 2. Answer. 3. Explaining love accompanied by greed and joy, divided into two parts: 1. Question. 2. Answer. 4. Explaining love with various hopes, divided into two parts: 1. Question. 2. Answer. Section 3: The contemplation of the four aspects under Nirodha Satya (the Truth of the Cessation of Suffering) is divided into two parts: 1. Question. 2. Answer. Section 4: Explaining the contemplation of the four aspects under Marga Satya (the Truth of the Path to the Cessation of Suffering) is divided into two parts: 1. Question. 2. Answer. Among the twelve sections, Section 3 explains the skillful aspects of the differences among the ten aspects, divided into three parts: 1. Generally stating the sentences mentioned earlier. 2. Explaining the unfulfilled meanings of the two aspects, divided into two parts: 1. Explaining the aspect of non-attainment, divided into three parts: 1. Question. 2. Answer, divided into seven parts, as stated in the treatise. 3. Conclusion. 2. Explaining the aspect of non-self-mastery, divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. Stating. 2. Explaining. 3. Explaining the meaning of the ten aspects encompassing the three types of suffering, divided into three parts: 1. Explaining the meaning of encompassing the suffering of change, divided into three parts: 1. Question. 2. Answer, divided into three parts: 1. Establishing the cause. 2. Manifesting the result. 3. Answering the difficult question. 2. Explaining the meaning of encompassing the suffering of suffering, divided into two parts: 1. Question. 2. Answer. 3. Explaining the meaning of encompassing the suffering of conditioning, divided into two parts: 1. Question. 2. Answer. Among the twelve sections, Section 4 explains the skillful aspects of the eight sufferings encompassing the three types of suffering, divided into two parts: 1. Stating the sentences of the sutra. 2. Explaining the meaning of the sutra, divided into two parts: 1. Based on the three dharmas of the beginning, middle, and end, explaining the meaning of mutual inclusion, divided into three parts: 1. Explaining the meaning of encompassing the suffering of suffering, divided into two parts: 1. Question. 2. Answer. 2. Explaining the meaning of encompassing the suffering of change, divided into two parts: 1. Question. 2. Answer. 3. Explaining the meaning of encompassing the suffering of conditioning, divided into two parts: 1. Question. 2. Answer. 2. Based on the two dharmas of the beginning and end, explaining the meaning of mutual inclusion, divided into two parts: 1. Explaining the meaning of mutual inclusion, divided into two parts: 1. Based on the initial seven...
明攝苦苦及壞苦義分二。一明攝苦苦。三明攝壞苦。二依后一明行苦義。第二引經證成。第三總結。
分十二中第五明四苦八苦互相攝善巧相分二。一列經文分二。一標。二釋。二釋經意分三。一總問。二廣答分四。一答生苦行相攝初生苦義。二答老等三行攝第二緣內苦義。三答求不得等三行攝第三緣外苦義。四答五取蘊行攝第四粗重苦苦義。三明前緣差別意趣分二。一明前說意。二明後說意。
分十二中第六明分別十六行相與三脫門相攝善巧相分三 一明相攝義分三。一明空解脫門相攝相分二。一問。二答分二。一標。二釋。二明無愿解脫門相攝相分二。一問。二答分二。一標。二釋。三明無相解脫門相攝相分二。一問。二答 第二明清凈因所顯行分二。一問。二答 第三答難分二。一問。二答分三。一答先說空意趣。二答立無常意趣。三答所以。
分十二中第七明四諦次第善巧相分二。一總標。二別釋分二 一依生起立次第義分三。一立黑品次第分三。一立苦諦次第。二立集諦次第。三總結。二立白品次第分三。一立滅諦次第。二立道諦次第。三總結。三立喻分四如論 第二依世間觀苦次第立次第義分四。一總標。二立正義。三徴。四答所以分四。一立苦諦所以。二立集諦所以。三立滅諦所以
【現代漢語翻譯】 現代漢語譯本： 明攝苦苦及壞苦義分二：一是闡明如何包含苦苦（dukkha-dukkha，苦的苦）和壞苦（viparinama-dukkha，變壞的苦）的含義。分為兩部分：第一部分闡明如何包含苦苦；第二部分闡明如何包含壞苦。二是以第二部分為基礎，闡明行苦（sankhara-dukkha，行蘊的苦）的含義。第二部分引用經文來證實。第三部分進行總結。
在十二個部分中，第五部分闡明四苦（四種苦）和八苦（八種苦）互相包含的善巧方便，分為兩部分：一是列出經文，分為兩部分：一，標示；二，解釋。二是解釋經文的含義，分為三部分：一，總的提問；二，廣泛的回答，分為四部分：一，回答生苦（jati-dukkha，出生的苦）的行相如何包含最初的生苦的含義；二，回答老（jara，衰老）等三種行相如何包含第二種緣于內在的苦的含義；三，回答求不得（icchā-vipatti，求不得苦）等三種行相如何包含第三種緣于外在的苦的含義；四，回答五取蘊（pañcupādānakkhandhā，執取的五蘊）的行相如何包含第四種粗重苦的含義。三是闡明前面所說的緣起的差別和意趣，分為兩部分：一是闡明前面所說的意圖；二是闡明後面所說的意圖。
在十二個部分中，第六部分闡明分別十六行相（solasa-ākāra，十六種行相）與三脫門（vimokkha-mukha，三解脫門）互相包含的善巧方便，分為三部分：一是闡明包含的含義，分為三部分：一是闡明空解脫門（suññatā-vimokkha-mukha，空解脫門）包含的行相，分為兩部分：一，提問；二，回答，分為兩部分：一，標示；二，解釋。二是闡明無愿解脫門（apaṇihita-vimokkha-mukha，無愿解脫門）包含的行相，分為兩部分：一，提問；二，回答，分為兩部分：一，標示；二，解釋。三是闡明無相解脫門（animitta-vimokkha-mukha，無相解脫門）包含的行相，分為兩部分：一，提問；二，回答。二是闡明清凈的因所顯現的行相，分為兩部分：一，提問；二，回答。三是回答難題，分為兩部分：一，提問；二，回答，分為三部分：一是回答先前所說的空的意趣；二是回答建立無常的意趣；三是回答原因。
在十二個部分中，第七部分闡明四諦（cattāri ariyasaccāni，四聖諦）次第的善巧方便，分為兩部分：一是總的標示；二是分別解釋，分為兩部分：一是依據生起而建立次第的含義，分為三部分：一是建立黑品（不善的方面）的次第，分為三部分：一是建立苦諦（dukkha-sacca，苦諦）的次第；二是建立集諦（samudaya-sacca，集諦）的次第；三是總結。二是建立白品（善良的方面）的次第，分為三部分：一是建立滅諦（nirodha-sacca，滅諦）的次第；二是建立道諦（magga-sacca，道諦）的次第；三是總結。三是建立比喻，分為四部分，如論中所說。二是依據世間觀察苦的次第而建立次第的含義，分為四部分：一是總的標示；二是建立正義；三是提問；四是回答原因，分為四部分：一是建立苦諦的原因；二是建立集諦的原因；三是建立滅諦的原因
【English Translation】 English version: The explanation of how suffering of suffering and suffering of change are included is divided into two parts: The first part explains how to include suffering of suffering (dukkha-dukkha, the suffering of suffering) and the second part explains how to include suffering of change (viparinama-dukkha, the suffering of change). The second is based on the second part to explain the meaning of suffering of formations (sankhara-dukkha, the suffering of formations). The second part quotes scriptures to confirm. The third part summarizes.
In the twelve parts, the fifth part explains the skillful means of how the four sufferings (four kinds of suffering) and the eight sufferings (eight kinds of suffering) include each other, which is divided into two parts: The first is to list the scriptures, which is divided into two parts: one, indication; two, explanation. The second is to explain the meaning of the scriptures, which is divided into three parts: one, a general question; two, a broad answer, which is divided into four parts: one, answering how the characteristic of birth suffering (jati-dukkha, the suffering of birth) includes the meaning of the initial birth suffering; two, answering how the three characteristics of old age (jara, aging) and so on include the meaning of the second suffering arising from within; three, answering how the three characteristics of not getting what one wants (icchā-vipatti, the suffering of not getting what one wants) and so on include the meaning of the third suffering arising from outside; four, answering how the characteristic of the five aggregates of clinging (pañcupādānakkhandhā, the five aggregates of clinging) includes the meaning of the fourth coarse and heavy suffering. The third is to explain the difference and intention of the aforementioned causes, which is divided into two parts: one, to explain the intention of what was said before; two, to explain the intention of what was said later.
In the twelve parts, the sixth part explains the skillful means of distinguishing how the sixteen aspects (solasa-ākāra, sixteen aspects) and the three doors to liberation (vimokkha-mukha, three doors to liberation) include each other, which is divided into three parts: The first is to explain the meaning of inclusion, which is divided into three parts: The first is to explain the aspects included in the door to emptiness liberation (suññatā-vimokkha-mukha, the door to emptiness liberation), which is divided into two parts: one, question; two, answer, which is divided into two parts: one, indication; two, explanation. The second is to explain the aspects included in the door to wishlessness liberation (apaṇihita-vimokkha-mukha, the door to wishlessness liberation), which is divided into two parts: one, question; two, answer, which is divided into two parts: one, indication; two, explanation. The third is to explain the aspects included in the door to signlessness liberation (animitta-vimokkha-mukha, the door to signlessness liberation), which is divided into two parts: one, question; two, answer. The second is to explain the aspects revealed by the cause of purity, which is divided into two parts: one, question; two, answer. The third is to answer difficult questions, which is divided into two parts: one, question; two, answer, which is divided into three parts: one, answering the intention of emptiness mentioned earlier; two, answering the intention of establishing impermanence; three, answering the reason.
In the twelve parts, the seventh part explains the skillful means of the order of the Four Noble Truths (cattāri ariyasaccāni, Four Noble Truths), which is divided into two parts: The first is a general indication; the second is a separate explanation, which is divided into two parts: The first is to establish the meaning of order according to arising, which is divided into three parts: The first is to establish the order of the dark side (unwholesome aspects), which is divided into three parts: The first is to establish the order of the Truth of Suffering (dukkha-sacca, Truth of Suffering); the second is to establish the order of the Truth of Origin (samudaya-sacca, Truth of Origin); the third is to summarize. The second is to establish the order of the bright side (wholesome aspects), which is divided into three parts: The first is to establish the order of the Truth of Cessation (nirodha-sacca, Truth of Cessation); the second is to establish the order of the Truth of the Path (magga-sacca, Truth of the Path); the third is to summarize. The third is to establish a metaphor, which is divided into four parts, as stated in the treatise. The second is to establish the meaning of order according to the worldly observation of suffering, which is divided into four parts: The first is a general indication; the second is to establish the correct meaning; the third is to question; the fourth is to answer the reason, which is divided into four parts: The first is to establish the reason for the Truth of Suffering; the second is to establish the reason for the Truth of Origin; the third is to establish the reason for the Truth of Cessation.
。四立道諦所以。
分十二中第八明諦義善巧相分三。一總問。二略答分三。一明黑品諦義。二明白品諦義。三總結。三別釋分四一明苦諦義分二。一問。二答。二明集諦義分二。一問。二答。三明滅諦義分二。一問。二答。四明道諦義分二。一問。二答。
分十二中第九明四諦是勝義攝善巧相分四。一總問。二略答。三徴。四答所以分二。一依三行自相差別立世俗諦所以分三如論。二依彼共相一味苦義立勝義諦所以。
分十二中第十明知苦斷集證滅修道善巧相分二。一總問分四如論。二廣答分四。一答苦諦遍知義分三。一立所治。二立能治。三結。二答集諦永斷義分三。一立因。二顯果。三答難。三答滅諦觸證義分三。一標。二釋。三結。四答道諦修習義分三。一立因。二顯果。三結。
分十二中第十一明六現觀善巧相分三。一總問分二如論。二略答分二。一答現觀相分三。一釋名。二立相體。三結。二答現觀數分二。一列數。二指文。三別釋分六 一明思惟現觀相分二。一問。二答 二明信現觀相分二。一問。二答分二如論 三明戒現觀相分二。一問。二答分二。一標。二釋 四明現觀智諦現觀相分三。一總問。二廣答分六。一答現觀正義分二。一立因分二如論。二顯果分三。一立耎品
【現代漢語翻譯】 現代漢語譯本：四種建立道諦的原因是什麼？
在十二部分中的第八部分，闡明諦義的善巧相，分為三部分。一、總的提問。二、簡略的回答，分為三部分。一、闡明黑品諦義。二、闡明白品諦義。三、總結。三、分別解釋，分為四部分。一、闡明苦諦義，分為二部分。一、提問。二、回答。二、闡明集諦義，分為二部分。一、提問。二、回答。三、闡明滅諦義，分為二部分。一、提問。二、回答。四、闡明道諦義，分為二部分。一、提問。二、回答。
在十二部分中的第九部分，闡明四諦是勝義所攝的善巧相，分為四部分。一、總的提問。二、簡略的回答。三、征問。四、回答原因，分為二部分。一、依據三種行相的自相差別，建立世俗諦的原因，分為三部分，如論中所說。二、依據它們的共相，即一味苦的意義，建立勝義諦的原因。
在十二部分中的第十部分，闡明知苦、斷集、證滅、修道的善巧相，分為二部分。一、總的提問，分為四部分，如論中所說。二、詳細的回答，分為四部分。一、回答苦諦的遍知義，分為三部分。一、建立所治。二、建立能治。三、總結。二、回答集諦的永斷義，分為三部分。一、建立原因。二、顯示結果。三、回答難題。三、回答滅諦的觸證義，分為三部分。一、標示。二、解釋。三、總結。四、回答道諦的修習義，分為三部分。一、建立原因。二、顯示結果。三、總結。
在十二部分中的第十一部分，闡明六種現觀的善巧相，分為三部分。一、總的提問，分為二部分，如論中所說。二、簡略的回答，分為二部分。一、回答現觀的相，分為三部分。一、解釋名稱。二、建立相體。三、總結。二、回答現觀的數量，分為二部分。一、列舉數量。二、指明經文。三、分別解釋，分為六部分。一、闡明思惟現觀相，分為二部分。一、提問。二、回答。二、闡明信現觀相，分為二部分。一、提問。二、回答，分為二部分，如論中所說。三、闡明戒現觀相，分為二部分。一、提問。二、回答，分為二部分。一、標示。二、解釋。四、闡明現觀智諦現觀相，分為三部分。一、總的提問。二、詳細的回答，分為六部分。一、回答現觀的正義，分為二部分。一、建立原因，分為二部分，如論中所說。二、顯示結果，分為三部分。一、建立耎品（柔軟品）。
【English Translation】 English version: What are the four reasons for establishing the Truth of the Path (道諦, Dàodì)?
In the eighth of the twelve sections, the skillful aspects of elucidating the meaning of the Truths are divided into three parts. First, a general question. Second, a brief answer, divided into three parts: 1. Elucidating the meaning of the Truth in the 'black' category. 2. Elucidating the meaning of the Truth in the 'white' category. 3. Conclusion. Third, separate explanations, divided into four parts: 1. Elucidating the meaning of the Truth of Suffering (苦諦, Kǔdì), divided into two parts: 1. Question. 2. Answer. 2. Elucidating the meaning of the Truth of Accumulation (集諦, Jídì), divided into two parts: 1. Question. 2. Answer. 3. Elucidating the meaning of the Truth of Cessation (滅諦, Mièdì), divided into two parts: 1. Question. 2. Answer. 4. Elucidating the meaning of the Truth of the Path (道諦, Dàodì), divided into two parts: 1. Question. 2. Answer.
In the ninth of the twelve sections, the skillful aspects of elucidating that the Four Truths are encompassed by the Ultimate Truth (勝義, Shèngyì) are divided into four parts. First, a general question. Second, a brief answer. Third, an inquiry. Fourth, answering the reason, divided into two parts: 1. Establishing the reason for the Conventional Truth (世俗諦, Shìsúdì) based on the distinct characteristics of the three aspects, divided into three parts as stated in the treatise. 2. Establishing the reason for the Ultimate Truth (勝義諦, Shèngyìdì) based on their common characteristic, the meaning of being uniformly suffering.
In the tenth of the twelve sections, the skillful aspects of knowing suffering, abandoning accumulation, realizing cessation, and cultivating the path are divided into two parts. First, a general question, divided into four parts as stated in the treatise. Second, a detailed answer, divided into four parts: 1. Answering the meaning of pervasive knowledge of the Truth of Suffering (苦諦, Kǔdì), divided into three parts: 1. Establishing what is to be treated. 2. Establishing what can treat it. 3. Conclusion. 2. Answering the meaning of the permanent abandonment of the Truth of Accumulation (集諦, Jídì), divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Answering the difficulty. 3. Answering the meaning of the experiential realization of the Truth of Cessation (滅諦, Mièdì), divided into three parts: 1. Indication. 2. Explanation. 3. Conclusion. 4. Answering the meaning of the cultivation of the Truth of the Path (道諦, Dàodì), divided into three parts: 1. Establishing the cause. 2. Revealing the result. 3. Conclusion.
In the eleventh of the twelve sections, the skillful aspects of the six kinds of direct perception (現觀, xiànguān) are divided into three parts. First, a general question, divided into two parts as stated in the treatise. Second, a brief answer, divided into two parts: 1. Answering the characteristics of direct perception (現觀, xiànguān), divided into three parts: 1. Explaining the name. 2. Establishing the nature of the characteristic. 3. Conclusion. 2. Answering the number of direct perceptions (現觀, xiànguān), divided into two parts: 1. Listing the numbers. 2. Pointing to the text. Third, separate explanations, divided into six parts: 1. Elucidating the aspect of direct perception through reflection (思惟現觀, Sīwéi xiànguān), divided into two parts: 1. Question. 2. Answer. 2. Elucidating the aspect of direct perception through faith (信現觀, Xìn xiànguān), divided into two parts: 1. Question. 2. Answer, divided into two parts as stated in the treatise. 3. Elucidating the aspect of direct perception through precepts (戒現觀, Jiè xiànguān), divided into two parts: 1. Question. 2. Answer, divided into two parts: 1. Indication. 2. Explanation. 4. Elucidating the aspect of direct perception of the Truth of Wisdom through direct perception (現觀智諦現觀, Xiànguān zhì dì xiànguān), divided into three parts: 1. General question. 2. Detailed answer, divided into six parts: 1. Answering the correct meaning of direct perception (現觀, xiànguān), divided into two parts: 1. Establishing the cause, divided into two parts as stated in the treatise. 2. Revealing the result, divided into three parts: 1. Establishing the 'soft' category (耎品, Ruǎn pǐn).
見道顯果。二立中品見道顯果。三立上品見道顯果。二答立名差別分二如論。三答難分二。一標。二釋。四答唯緣非安立諦義。五答法智及類智相應義分二如論。六答成立四諦智義分二。一立因。二顯果分五如論第三總結 第五明現觀邊智諦現觀相分三。一總問。二略答。三廣解分三。一明後得智正義分四。一明現前分位分二。一立因。二顯果。二明攝分位分二。一立因。二顯果。三明通分位分二。一立因。二顯果分二。一標。二釋。四明總結。第二明法類智及出世后得智差別義分三異門。初門依無分別有分別立差別義分二如論。第二門依斷隨眠立差別義分二如論。第三門依出世道等立差別義分二如論。第三明無純世道能害隨眠義分三。一總標。二解釋分二。一立因。二顯果分二如論。三總結 第六明容竟現觀相分四。一總問。二略答分二。一立因。二顯果。三別釋分三。一立因分二如論。二顯果分二如論。三結。四釋經句義差別分四。一明出世盡智相分二。一問。二答。二明世出世盡智相分二。一問。二答。三明出世無生智相分二。一問。二答分二。一立因。二顯果。四明世出世無生智相分二。一問。二答。
分十二中第十二明二種婆羅門等善巧相分二。一明種姓婆羅門義。二明非種姓勝義婆羅門義。
【現代漢語翻譯】 現代漢語譯本 見道顯果。二立中品見道顯果。三立上品見道顯果。 二答立名差別分二如論。三答難分二。一標。二釋。 四答唯緣非安立諦義。五答法智及類智相應義分二如論。六答成立四諦智義分二。一立因。二顯果分五如論。 第三總結 第五明現觀邊智諦現觀相分三。一總問。二略答。三廣解分三。一明後得智正義分四。一明現前分位分二。一立因。二顯果。二明攝分位分二。一立因。二顯果。三明通分位分二。一立因。二顯果分二。一標。二釋。四明總結。 第二明法類智及出世后得智差別義分三異門。初門依無分別有分別立差別義分二如論。第二門依斷隨眠立差別義分二如論。第三門依出世道等立差別義分二如論。 第三明無純世道能害隨眠義分三。一總標。二解釋分二。一立因。二顯果分二如論。三總結 第六明容竟現觀相分四。一總問。二略答分二。一立因。二顯果。三別釋分三。一立因分二如論。二顯果分二如論。三結。 四釋經句義差別分四。一明出世盡智相分二。一問。二答。二明世出世盡智相分二。一問。二答。三明出世無生智相分二。一問。二答分二。一立因。二顯果。四明世出世無生智相分二。一問。二答。 分十二中第十二明二種婆羅門（Brāhmana）等善巧相分二。一明種姓婆羅門（Brāhmana）義。二明非種姓勝義婆羅門（Brāhmana）義。
【English Translation】 English version Manifesting the Fruit of the Path of Seeing. Second, establishing the middling quality, manifesting the fruit of the Path of Seeing. Third, establishing the superior quality, manifesting the fruit of the Path of Seeing. Second, answering the difference in establishing names, divided into two, as in the treatise. Third, answering the difficulty, divided into two: 1. Statement. 2. Explanation. Fourth, answering that it exclusively cognizes the unestablished truth. Fifth, answering the meaning of the correspondence of Dharma-wisdom and subsequent wisdom, divided into two, as in the treatise. Sixth, answering the establishment of the wisdom of the Four Noble Truths, divided into two: 1. Establishing the cause. 2. Manifesting the fruit, divided into five, as in the treatise. Third, Summary. Fifth, explaining the aspect of the Truth of the Wisdom of Observation at the Edge of Realization, divided into three: 1. General question. 2. Brief answer. 3. Extensive explanation, divided into three: 1. Explaining the correct meaning of subsequent wisdom, divided into four: 1. Explaining the present moment, divided into two: 1. Establishing the cause. 2. Manifesting the fruit. 2. Explaining the inclusive moment, divided into two: 1. Establishing the cause. 2. Manifesting the fruit. 3. Explaining the common moment, divided into two: 1. Establishing the cause. 2. Manifesting the fruit, divided into two: 1. Statement. 2. Explanation. 4. Explaining the summary. Second, explaining the difference in meaning between Dharma-wisdom, subsequent wisdom, and supramundane subsequent wisdom, divided into three different approaches. The first approach establishes the difference in meaning based on non-conceptual and conceptual, divided into two, as in the treatise. The second approach establishes the difference based on severing latent tendencies, divided into two, as in the treatise. The third approach establishes the difference based on the supramundane path, etc., divided into two, as in the treatise. Third, explaining that no purely mundane path can harm latent tendencies, divided into three: 1. General statement. 2. Explanation, divided into two: 1. Establishing the cause. 2. Manifesting the fruit, divided into two, as in the treatise. 3. Summary. Sixth, explaining the aspect of the Observation of Realization that Accommodates Completion, divided into four: 1. General question. 2. Brief answer, divided into two: 1. Establishing the cause. 2. Manifesting the fruit. 3. Separate explanation, divided into three: 1. Establishing the cause, divided into two, as in the treatise. 2. Manifesting the fruit, divided into two, as in the treatise. 3. Conclusion. Fourth, explaining the difference in meaning of the sutra verses, divided into four: 1. Explaining the aspect of supramundane Exhaustion-Wisdom, divided into two: 1. Question. 2. Answer. 2. Explaining the aspect of mundane and supramundane Exhaustion-Wisdom, divided into two: 1. Question. 2. Answer. 3. Explaining the aspect of supramundane Non-arising Wisdom, divided into two: 1. Question. 2. Answer, divided into two: 1. Establishing the cause. 2. Manifesting the fruit. 4. Explaining the aspect of mundane and supramundane Non-arising Wisdom, divided into two: 1. Question. 2. Answer. Within the twelfth section of the twelve, the twelfth explains the skillful aspects of the two types of Brahmins (Brāhmana), etc., divided into two: 1. Explaining the meaning of caste Brahmins (Brāhmana). 2. Explaining the meaning of non-caste, ultimate Brahmins (Brāhmana).
初文分六 一略釋分三。一明建立三處為實諦相。二明住三過失義。三明墮非梵志數義 第二徴問 第三列名分三如論。第四別釋分三。一明養命法分三。一總標分三如論。二別釋分三。一依咒愿明養命法分二。一標。二釋分二如論。二依贊美明養命法分二。一標。二釋分三。一讚害怨德。二贊希有德。三贊受用德。三依序述明養命法分二。一總標。二別釋分三。一述具相德。二述無動德。三述供養德。三明染著過。第二明修福相分三。一總標。二別釋分三。一依殺害有情明修福相分二。一立因。二顯果。二依多得資具明修福相分二。一標。二釋。三依陵蔑之心明修福相分二。一立因。二顯果。三總結。第三明安立果相分三。一總標。二別釋分三如論。三總結 第五明總結 第六明三過失分五。一總問。二略答列名分三如論。三別釋分三。一明語言過失相分三。一立因。二顯果。三結。二明憍慢過失相分三。一標。二釋。三結。三明勝解過失相分三。一明相心堅固。二明難化相分四如論。三結。四明三過生處義。五明總結顯果。
第二明非種姓勝義婆羅門義分六 一略釋分三。一立諦實。二明無三過。三總結 二徴問 三別釋分三。一依離語言等三失明初處相分三。一依離語言過明初處義分三。一標。二釋。
【現代漢語翻譯】 現代漢語譯本 初文分為六部分：一、略釋，分為三部分。一、闡明建立三處為真實諦相。二、闡明安住三處的過失意義。三、闡明墮落於非梵志之列的意義。二、征問。三、列名，如論中所述。四、別釋，分為三部分。一、闡明養命之法，分為三部分。一、總標，分為三部分，如論中所述。二、別釋，分為三部分。一、依據咒愿闡明養命之法，分為二部分。一、標。二、釋，分為二部分，如論中所述。二、依據讚美闡明養命之法，分為二部分。一、標。二、釋，分為三部分。一、讚美殺害怨敵的功德。二、讚美稀有功德。三、讚美受用功德。三、依據序述闡明養命之法，分為二部分。一、總標。二、別釋，分為三部分。一、敘述具相功德。二、敘述無動功德。三、敘述供養功德。三、闡明染著過失。二、闡明修福之相，分為三部分。一、總標。二、別釋，分為三部分。一、依據殺害有情闡明修福之相，分為二部分。一、立因。二、顯果。二、依據多得資具闡明修福之相，分為二部分。一、標。二、釋。三、依據陵蔑之心闡明修福之相，分為二部分。一、立因。二、顯果。三、總結。三、闡明安立果相，分為三部分。一、總標。二、別釋，分為三部分，如論中所述。三、總結。五、闡明總結。六、闡明三種過失，分為五部分。一、總問。二、略答，列名，分為三部分，如論中所述。三、別釋，分為三部分。一、闡明語言過失之相，分為三部分。一、立因。二、顯果。三、結。二、闡明憍慢過失之相，分為三部分。一、標。二、釋。三、結。三、闡明勝解過失之相，分為三部分。一、闡明相心堅固。二、闡明難化之相，分為四部分，如論中所述。三、結。四、闡明三種過失的生處意義。五、闡明總結，顯示果報。 第二，闡明非種姓勝義婆羅門（Brahman，古印度教祭司）的意義，分為六部分：一、略釋，分為三部分。一、確立諦實。二、闡明沒有三種過失。三、總結。二、征問。三、別釋，分為三部分。一、依據遠離語言等三種過失，闡明最初之處的相狀，分為三部分。一、依據遠離語言過失，闡明最初之處的意義，分為三部分。一、標。二、釋。
【English Translation】 English version The initial text is divided into six parts: 1. Brief Explanation, divided into three parts. 1. Clarifying the establishment of the three abodes as the aspect of true reality. 2. Clarifying the meaning of abiding in the three faults. 3. Clarifying the meaning of falling into the category of non-Brahmins. 2. Inquiry. 3. Listing the names, as stated in the treatise. 4. Detailed Explanation, divided into three parts. 1. Clarifying the method of sustaining life, divided into three parts. 1. General statement, divided into three parts, as stated in the treatise. 2. Detailed explanation, divided into three parts. 1. Explaining the method of sustaining life based on mantras and prayers, divided into two parts. 1. Statement. 2. Explanation, divided into two parts, as stated in the treatise. 2. Explaining the method of sustaining life based on praise, divided into two parts. 1. Statement. 2. Explanation, divided into three parts. 1. Praising the merit of harming enemies. 2. Praising rare merits. 3. Praising the merit of enjoyment. 3. Explaining the method of sustaining life based on sequential narration, divided into two parts. 1. General statement. 2. Detailed explanation, divided into three parts. 1. Narrating the merit of possessing characteristics. 2. Narrating the merit of immovability. 3. Narrating the merit of offering. 3. Clarifying the fault of attachment. 2. Clarifying the aspect of cultivating merit, divided into three parts. 1. General statement. 2. Detailed explanation, divided into three parts. 1. Explaining the aspect of cultivating merit based on harming sentient beings, divided into two parts. 1. Establishing the cause. 2. Revealing the result. 2. Explaining the aspect of cultivating merit based on obtaining abundant resources, divided into two parts. 1. Statement. 2. Explanation. 3. Explaining the aspect of cultivating merit based on a mind of contempt, divided into two parts. 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 3. Clarifying the establishment of the aspect of the result, divided into three parts. 1. General statement. 2. Detailed explanation, divided into three parts, as stated in the treatise. 3. Conclusion. 5. Clarifying the conclusion. 6. Clarifying the three faults, divided into five parts. 1. General question. 2. Brief answer, listing the names, divided into three parts, as stated in the treatise. 3. Detailed explanation, divided into three parts. 1. Clarifying the aspect of the fault of speech, divided into three parts. 1. Establishing the cause. 2. Revealing the result. 3. Conclusion. 2. Clarifying the aspect of the fault of arrogance, divided into three parts. 1. Statement. 2. Explanation. 3. Conclusion. 3. Clarifying the aspect of the fault of superior understanding, divided into three parts. 1. Clarifying the firmness of the mind of aspects. 2. Clarifying the aspect of being difficult to transform, divided into four parts, as stated in the treatise. 3. Conclusion. 4. Clarifying the meaning of the place of origin of the three faults. 5. Clarifying the conclusion, revealing the result. Secondly, clarifying the meaning of a 'Brahman' (Brahman, ancient Indian priest) who is not of the lineage but is superior in meaning, divided into six parts: 1. Brief Explanation, divided into three parts. 1. Establishing the truth. 2. Clarifying the absence of the three faults. 3. Conclusion. 2. Inquiry. 3. Detailed Explanation, divided into three parts. 1. Explaining the aspect of the initial abode based on being free from the three faults such as speech, divided into three parts. 1. Explaining the meaning of the initial abode based on being free from the fault of speech, divided into three parts. 1. Statement. 2. Explanation.
三結。二依離憍慢過明初處義分三。一標。二釋。三結。三依離勝解過明初處義分三。一立因。二顯果分三。一明增善果。二明慈想果。三明不妄執果。三結。第二依觀一切行無常明第二處。第三依觀一切法無我明第三處 第四明二處差別義分二。一總標。二別釋分二。一明第二處差別相。二明第三處差別相 第五明總結 第六明能盡證人。
六答中第一答蘊善巧相分七中第四明諸蘊分位差別善巧相分五。一總問。二略答。三列名。四指前文。五別釋分二十四如下所明。
一明得分位分二。一問分二。一問分位。二問數。二答分二。一答分位。二答數分二。一標。二釋分三如論。
分二十四中第二三四合明無想等三定分位分二。一總問分二。一問分位分三如論。二問數。二廣答分三 一答無想定分位等分二。一答分位分三如論。二答數分二。一標。二釋分三。一答自性。二答修人。三答生起及受果 第二答滅盡定分位等分三。一答分位分三如論。二答其數分二。一標。二釋分三。一答自性。二答修人。三答生起及現前義分二。一明生起。二明現前分二。一標。二釋。三答差別意趣 第三答無想天分位等分二。一答分位分二如論。二答其數分二。一標。二釋分三。一答自性。二答修人。三答生起及受
【現代漢語翻譯】 現代漢語譯本： 三結。二、依離憍慢過，明初處義，分三：一、標；二、釋；三、結。三、依離勝解過，明初處義，分三：一、立因；二、顯果，分三：一、明增善果；二、明慈想果；三、明不妄執果。三、結。第二、依觀一切行無常，明第二處。第三、依觀一切法無我，明第三處。第四、明二處差別義，分二：一、總標；二、別釋，分二：一、明第二處差別相；二、明第三處差別相。第五、明總結。第六、明能盡證人。
六答中，第一答蘊善巧相，分七中，第四、明諸蘊分位差別善巧相，分五：一、總問；二、略答；三、列名；四、指前文；五、別釋，分二十四，如下所明。
一、明得分位，分二：一、問，分二：一、問分位；二、問數。二、答，分二：一、答分位；二、答數，分二：一、標；二、釋，分三，如論。
分二十四中，第二、三、四合明無想等三定分位，分二：一、總問，分二：一、問分位，分三，如論；二、問數。二、廣答，分三：一、答無想定分位等，分二：一、答分位，分三，如論；二、答數，分二：一、標；二、釋，分三：一、答自性；二、答修人；三、答生起及受果。第二、答滅盡定分位等，分三：一、答分位，分三，如論；二、答其數，分二：一、標；二、釋，分三：一、答自性；二、答修人；三、答生起及現前義，分二：一、明生起；二、明現前，分二：一、標；二、釋。三、答差別意趣。第三、答無想天分位等，分二：一、答分位，分二，如論；二、答其數，分二：一、標；二、釋，分三：一、答自性；二、答修人；三、答生起及受
【English Translation】 English version: Three conclusions. Second, based on abandoning arrogance, clarifying the meaning of the initial stage, divided into three: 1. Statement; 2. Explanation; 3. Conclusion. Third, based on abandoning superior understanding, clarifying the meaning of the initial stage, divided into three: 1. Establishing the cause; 2. Revealing the result, divided into three: 1. Clarifying the result of increasing goodness; 2. Clarifying the result of loving-kindness; 3. Clarifying the result of non-delusion. 3. Conclusion. Second, based on observing all phenomena as impermanent, clarifying the second stage. Third, based on observing all dharmas as selfless, clarifying the third stage. Fourth, clarifying the difference in meaning between the two stages, divided into two: 1. General statement; 2. Detailed explanation, divided into two: 1. Clarifying the difference in characteristics of the second stage; 2. Clarifying the difference in characteristics of the third stage. Fifth, clarifying the summary. Sixth, clarifying the person who can fully realize.
Among the six answers, the first answer concerns the skillful understanding of the aggregates (skandha), divided into seven. Fourth, clarifying the skillful understanding of the differences in the positions of the aggregates, divided into five: 1. General question; 2. Brief answer; 3. Listing the names; 4. Referring to the previous text; 5. Detailed explanation, divided into twenty-four, as explained below.
First, clarifying the attainment of positions, divided into two: 1. Question, divided into two: 1. Questioning the positions; 2. Questioning the number. 2. Answer, divided into two: 1. Answering the positions; 2. Answering the number, divided into two: 1. Statement; 2. Explanation, divided into three, as in the treatise.
Among the twenty-four divisions, the second, third, and fourth together clarify the positions of the three samadhis (samadhi) of non-perception (asaṃjñā), etc., divided into two: 1. General question, divided into two: 1. Questioning the positions, divided into three, as in the treatise; 2. Questioning the number. 2. Detailed answer, divided into three: 1. Answering the positions of the non-perception samadhi, etc., divided into two: 1. Answering the positions, divided into three, as in the treatise; 2. Answering the number, divided into two: 1. Statement; 2. Explanation, divided into three: 1. Answering the nature; 2. Answering the practitioner; 3. Answering the arising and the receiving of the result. Second, answering the positions of the cessation samadhi (nirodha-samāpatti), etc., divided into three: 1. Answering the positions, divided into three, as in the treatise; 2. Answering the number, divided into two: 1. Statement; 2. Explanation, divided into three: 1. Answering the nature; 2. Answering the practitioner; 3. Answering the arising and the manifestation, divided into two: 1. Clarifying the arising; 2. Clarifying the manifestation, divided into two: 1. Statement; 2. Explanation. 3. Answering the different intentions. Third, answering the positions of the heaven of non-perception (asaṃjña-deva), etc., divided into two: 1. Answering the positions, divided into two, as in the treatise; 2. Answering the number, divided into two: 1. Statement; 2. Explanation, divided into three: 1. Answering the nature; 2. Answering the practitioner; 3. Answering the arising and the receiving
果分二。一標。二釋分三。一立因。二顯果。三明沒相分二。一立因。二顯果。
分二十四中第五明命根分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第六明眾同分分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第七明生分位等分二。一總問分二如論。二廣答分二。一答分位。二答其數分二。一標。二釋分三如論。
分二十四中第八明老分位等分二。一總問分二如論。二廣答分二。一答分位。二答其數分二。一標。二釋分三如論。
分二十四中第九明住分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第十明無常分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第十一二三合明名身等三法分位等分二。先明名身份位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。后例明句身文身份
【現代漢語翻譯】 現代漢語譯本： 果的分類有二：一是總標，二是解釋。解釋又分三：一是立因，二是顯果，三是明沒相。其中，立因和顯果又各自分為兩部分：一是立因，二是顯果。
在二十四種分類中，第五是明命根（jīnmìnggēn，生命延續的根本）分位等，分為兩部分：一是總問，分為兩部分，如論述所說；二是廣答，分為兩部分：一是答分位，分為兩部分：一是立因，二是顯果；二是答其數，分為兩部分：一是總標，二是解釋，分為三部分，如論述所說。
在二十四種分類中，第六是明眾同分（zhòngtóngfēn，眾生共同擁有的部分）分位等，分為兩部分：一是總問，分為兩部分，如論述所說；二是廣答，分為兩部分：一是答分位，分為兩部分：一是立因，二是顯果；二是答其數，分為兩部分：一是總標，二是解釋，分為三部分，如論述所說。
在二十四種分類中，第七是明生（shēng，產生）分位等，分為兩部分：一是總問，分為兩部分，如論述所說；二是廣答，分為兩部分：一是答分位；二是答其數，分為兩部分：一是總標，二是解釋，分為三部分，如論述所說。
在二十四種分類中，第八是明老（lǎo，衰老）分位等，分為兩部分：一是總問，分為兩部分，如論述所說；二是廣答，分為兩部分：一是答分位；二是答其數，分為兩部分：一是總標，二是解釋，分為三部分，如論述所說。
在二十四種分類中，第九是明住（zhù，停留）分位等，分為兩部分：一是總問，分為兩部分，如論述所說；二是廣答，分為兩部分：一是答分位，分為兩部分：一是立因，二是顯果；二是答其數，分為兩部分：一是總標，二是解釋，分為三部分，如論述所說。
在二十四種分類中，第十是明無常（wúcháng，變化無常）分位等，分為兩部分：一是總問，分為兩部分，如論述所說；二是廣答，分為兩部分：一是答分位，分為兩部分：一是立因，二是顯果；二是答其數，分為兩部分：一是總標，二是解釋，分為三部分，如論述所說。
在二十四種分類中，第十一是二三合明名身（míngshēn，名稱的集合）等三法分位等，分為兩部分：先明名身份位等，分為兩部分：一是總問，分為兩部分，如論述所說；二是廣答，分為兩部分：一是答分位，分為兩部分：一是立因，二是顯果；二是答其數，分為兩部分：一是總標，二是解釋，分為三部分，如論述所說。后例明句身（jùshēn，語句的集合）、文身（wénshēn，文字的集合）分位等。
【English Translation】 English version: The classification of results is twofold: first, a general indication; second, an explanation. The explanation is further divided into three parts: first, establishing the cause; second, revealing the result; and third, clarifying the aspect of cessation. Among these, both establishing the cause and revealing the result are each divided into two parts: first, establishing the cause; second, revealing the result.
Among the twenty-four categories, the fifth is clarifying the divisions and so forth of the 'life faculty' (jīnmìnggēn, the root of the continuation of life), divided into two parts: first, a general question, divided into two parts, as stated in the treatise; second, a detailed answer, divided into two parts: first, answering the divisions, divided into two parts: first, establishing the cause; second, revealing the result; second, answering the number, divided into two parts: first, a general indication; second, an explanation, divided into three parts, as stated in the treatise.
Among the twenty-four categories, the sixth is clarifying the divisions and so forth of 'commonality' (zhòngtóngfēn, the part shared by all beings), divided into two parts: first, a general question, divided into two parts, as stated in the treatise; second, a detailed answer, divided into two parts: first, answering the divisions, divided into two parts: first, establishing the cause; second, revealing the result; second, answering the number, divided into two parts: first, a general indication; second, an explanation, divided into three parts, as stated in the treatise.
Among the twenty-four categories, the seventh is clarifying the divisions and so forth of 'birth' (shēng, arising), divided into two parts: first, a general question, divided into two parts, as stated in the treatise; second, a detailed answer, divided into two parts: first, answering the divisions; second, answering the number, divided into two parts: first, a general indication; second, an explanation, divided into three parts, as stated in the treatise.
Among the twenty-four categories, the eighth is clarifying the divisions and so forth of 'aging' (lǎo, decay), divided into two parts: first, a general question, divided into two parts, as stated in the treatise; second, a detailed answer, divided into two parts: first, answering the divisions; second, answering the number, divided into two parts: first, a general indication; second, an explanation, divided into three parts, as stated in the treatise.
Among the twenty-four categories, the ninth is clarifying the divisions and so forth of 'duration' (zhù, abiding), divided into two parts: first, a general question, divided into two parts, as stated in the treatise; second, a detailed answer, divided into two parts: first, answering the divisions, divided into two parts: first, establishing the cause; second, revealing the result; second, answering the number, divided into two parts: first, a general indication; second, an explanation, divided into three parts, as stated in the treatise.
Among the twenty-four categories, the tenth is clarifying the divisions and so forth of 'impermanence' (wúcháng, transience), divided into two parts: first, a general question, divided into two parts, as stated in the treatise; second, a detailed answer, divided into two parts: first, answering the divisions, divided into two parts: first, establishing the cause; second, revealing the result; second, answering the number, divided into two parts: first, a general indication; second, an explanation, divided into three parts, as stated in the treatise.
Among the twenty-four categories, the eleventh is the combined clarification of the divisions and so forth of the three dharmas, namely 'name-aggregate' (míngshēn, collection of names), etc., divided into two parts: first, clarifying the divisions and so forth of the name-aggregate, divided into two parts: first, a general question, divided into two parts, as stated in the treatise; second, a detailed answer, divided into two parts: first, answering the divisions, divided into two parts: first, establishing the cause; second, revealing the result; second, answering the number, divided into two parts: first, a general indication; second, an explanation, divided into three parts, as stated in the treatise. Subsequently, the divisions and so forth of the 'sentence-aggregate' (jùshēn, collection of sentences) and 'word-aggregate' (wénshēn, collection of words) are clarified in a similar manner.
位等分二。一立正義。二明差別分二。一標。二釋分二。一明句差別。二明身差別。
分二十四中第十四明異生性分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第十五明流轉分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第十六明定異分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第十七明相應分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第十八明勢速分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第十九明次第分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第二十明時分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二
【現代漢語翻譯】 現代漢語譯本 位（分位）等分二部分。第一部分確立正義，第二部分闡明差別，又分為兩部分。第一部分是標示，第二部分是解釋，又分為兩部分。第一部分闡明語句的差別，第二部分闡明身體的差別。
在二十四種分類中，第十四種是闡明異生性（Prthag-janatva，指凡夫的性質）的分位，等分為兩部分。第一部分是總的提問，分為兩點，如論中所述。第二部分是詳細的回答，分為兩部分。第一部分回答分位，分為兩部分。第一部分確立原因，第二部分顯示結果。第二部分回答其數量，分為兩部分。第一部分是標示，第二部分是解釋，分為三點，如論中所述。
在二十四種分類中，第十五種是闡明流轉（Saḿsāra，指輪迴）的分位，等分為兩部分。第一部分是總的提問，分為兩點，如論中所述。第二部分是詳細的回答，分為兩部分。第一部分回答分位，分為兩部分。第一部分確立原因，第二部分顯示結果。第二部分回答其數量，分為兩部分。第一部分是標示，第二部分是解釋，分為三點，如論中所述。
在二十四種分類中，第十六種是闡明定異（Niyatatva，指決定性）的分位，等分為兩部分。第一部分是總的提問，分為兩點，如論中所述。第二部分是詳細的回答，分為兩部分。第一部分回答分位，分為兩部分。第一部分確立原因，第二部分顯示結果。第二部分回答其數量，分為兩部分。第一部分是標示，第二部分是解釋，分為三點，如論中所述。
在二十四種分類中，第十七種是闡明相應（Samprayuktatva，指相應性）的分位，等分為兩部分。第一部分是總的提問，分為兩點，如論中所述。第二部分是詳細的回答，分為兩部分。第一部分回答分位，分為兩部分。第一部分確立原因，第二部分顯示結果。第二部分回答其數量，分為兩部分。第一部分是標示，第二部分是解釋，分為三點，如論中所述。
在二十四種分類中，第十八種是闡明勢速（Tvaritatva，指迅速性）的分位，等分為兩部分。第一部分是總的提問，分為兩點，如論中所述。第二部分是詳細的回答，分為兩部分。第一部分回答分位，分為兩部分。第一部分確立原因，第二部分顯示結果。第二部分回答其數量，分為兩部分。第一部分是標示，第二部分是解釋，分為三點，如論中所述。
在二十四種分類中，第十九種是闡明次第（Anupurvatva，指次第性）的分位，等分為兩部分。第一部分是總的提問，分為兩點，如論中所述。第二部分是詳細的回答，分為兩部分。第一部分回答分位，分為兩部分。第一部分確立原因，第二部分顯示結果。第二部分回答其數量，分為兩部分。第一部分是標示，第二部分是解釋，分為三點，如論中所述。
在二十四種分類中，第二十種是闡明時（Kāla，指時間）的分位，等分為兩部分。第一部分是總的提問，分為兩點，如論中所述。第二部分是詳細的回答，分為兩部分。第一部分回答分位，分為兩部分。第一部分確立原因，第二部分顯示結果。第二部分回答其數量，分為兩部分。第一部分是標示，第二部分是解釋。
【English Translation】 English version Positions (Avastha) are divided into two. The first establishes the correct meaning. The second clarifies the distinctions, and is further divided into two parts. The first part is the indication. The second part is the explanation, and is divided into two parts. The first part clarifies the differences in sentences. The second part clarifies the differences in body.
Among the twenty-four divisions, the fourteenth clarifies the positions of 'other-birth nature' (Prthag-janatva, referring to the nature of ordinary beings), equally divided into two parts. The first part is the general question, divided into two points, as described in the treatise. The second part is the detailed answer, divided into two parts. The first part answers the positions, divided into two parts. The first part establishes the cause. The second part reveals the result. The second part answers the number, divided into two parts. The first part is the indication. The second part is the explanation, divided into three points, as described in the treatise.
Among the twenty-four divisions, the fifteenth clarifies the positions of 'transmigration' (Saḿsāra, referring to the cycle of rebirth), equally divided into two parts. The first part is the general question, divided into two points, as described in the treatise. The second part is the detailed answer, divided into two parts. The first part answers the positions, divided into two parts. The first part establishes the cause. The second part reveals the result. The second part answers the number, divided into two parts. The first part is the indication. The second part is the explanation, divided into three points, as described in the treatise.
Among the twenty-four divisions, the sixteenth clarifies the positions of 'definiteness' (Niyatatva, referring to certainty), equally divided into two parts. The first part is the general question, divided into two points, as described in the treatise. The second part is the detailed answer, divided into two parts. The first part answers the positions, divided into two parts. The first part establishes the cause. The second part reveals the result. The second part answers the number, divided into two parts. The first part is the indication. The second part is the explanation, divided into three points, as described in the treatise.
Among the twenty-four divisions, the seventeenth clarifies the positions of 'correspondence' (Samprayuktatva, referring to association), equally divided into two parts. The first part is the general question, divided into two points, as described in the treatise. The second part is the detailed answer, divided into two parts. The first part answers the positions, divided into two parts. The first part establishes the cause. The second part reveals the result. The second part answers the number, divided into two parts. The first part is the indication. The second part is the explanation, divided into three points, as described in the treatise.
Among the twenty-four divisions, the eighteenth clarifies the positions of 'speed' (Tvaritatva, referring to swiftness), equally divided into two parts. The first part is the general question, divided into two points, as described in the treatise. The second part is the detailed answer, divided into two parts. The first part answers the positions, divided into two parts. The first part establishes the cause. The second part reveals the result. The second part answers the number, divided into two parts. The first part is the indication. The second part is the explanation, divided into three points, as described in the treatise.
Among the twenty-four divisions, the nineteenth clarifies the positions of 'sequence' (Anupurvatva, referring to order), equally divided into two parts. The first part is the general question, divided into two points, as described in the treatise. The second part is the detailed answer, divided into two parts. The first part answers the positions, divided into two parts. The first part establishes the cause. The second part reveals the result. The second part answers the number, divided into two parts. The first part is the indication. The second part is the explanation, divided into three points, as described in the treatise.
Among the twenty-four divisions, the twentieth clarifies the positions of 'time' (Kāla, referring to time), equally divided into two parts. The first part is the general question, divided into two points, as described in the treatise. The second part is the detailed answer, divided into two parts. The first part answers the positions, divided into two parts. The first part establishes the cause. The second part reveals the result. The second part answers the number, divided into two parts. The first part is the indication. The second part is the explanation.
釋分三如論。
分二十四中第二十一明方分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第二十二明數分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第二十三明和合分位等分二。一總問分二如論。二廣答分二。一答分位分二。一立因。二顯果。二答其數分二。一標。二釋分三如論。
分二十四中第二十四明不和合分位等分二。一總問分二如論。二廣答分二。一答分位。二答其數。
六答中第一答蘊善巧相分七中第五明分別諸蘊有色等諸差別善巧相分三十如下所明。
分三十中第一明諸蘊有色義分二。一總問分二。一問有色自性。二問有色之數。二廣答分二。一答有色自性分三。一立因。二顯果。三結。二答其數。
分三十中第二明諸蘊有見義分二。一問分二如論。二答分二。一答有見自性。二答其數。
分三十中第三明諸蘊有對義分。一總問分二如論。二廣答分二。一答有對自性分二。一立正義。二釋粗大義分三。一標。二釋。三結指文。二答其數。
分三十中第四明諸蘊有漏義分三。一總
【現代漢語翻譯】 現代漢語譯本： 釋論分為三部分，如論中所述。
在二十四種分類中的第二十一種，闡明方位和位置等，分為兩部分。一、總的提問，分為兩部分，如論中所述。二、詳細的解答，分為兩部分。一、回答位置，分為兩部分。一、確立原因。二、顯示結果。二、回答其數量，分為兩部分。一、標明。二、解釋，分為三部分，如論中所述。
在二十四種分類中的第二十二種，闡明數量和位置等，分為兩部分。一、總的提問，分為兩部分，如論中所述。二、詳細的解答，分為兩部分。一、回答位置，分為兩部分。一、確立原因。二、顯示結果。二、回答其數量，分為兩部分。一、標明。二、解釋，分為三部分，如論中所述。
在二十四種分類中的第二十三種，闡明和合的位置等，分為兩部分。一、總的提問，分為兩部分，如論中所述。二、詳細的解答，分為兩部分。一、回答位置，分為兩部分。一、確立原因。二、顯示結果。二、回答其數量，分為兩部分。一、標明。二、解釋，分為三部分，如論中所述。
在二十四種分類中的第二十四種，闡明不和合的位置等，分為兩部分。一、總的提問，分為兩部分，如論中所述。二、詳細的解答，分為兩部分。一、回答位置。二、回答其數量。
在六種回答中的第一種，回答蘊（skandha，積聚）的善巧相，在七部分中的第五部分，闡明分別諸蘊（skandha，積聚）的有色等各種差別善巧相，分為三十部分，如下面所闡明。
在三十種分類中的第一種，闡明諸蘊（skandha，積聚）的有色義，分為兩部分。一、總的提問，分為兩部分。一、提問有色的自性。二、提問有色的數量。二、詳細的解答，分為兩部分。一、回答有色的自性，分為三部分。一、確立原因。二、顯示結果。三、總結。二、回答其數量。
在三十種分類中的第二種，闡明諸蘊（skandha，積聚）的有見義，分為兩部分。一、提問，分為兩部分，如論中所述。二、回答，分為兩部分。一、回答有見的自性。二、回答其數量。
在三十種分類中的第三種，闡明諸蘊（skandha，積聚）的有對義。一、總的提問，分為兩部分，如論中所述。二、詳細的解答，分為兩部分。一、回答有對的自性，分為兩部分。一、確立正義。二、解釋粗大義，分為三部分。一、標明。二、解釋。三、總結並指向經文。二、回答其數量。
在三十種分類中的第四種，闡明諸蘊（skandha，積聚）的有漏義，分為三部分。一、總
【English Translation】 English version: The commentary is divided into three parts, as stated in the treatise.
In the twenty-first of the twenty-four divisions, clarifying positions and locations, etc., is divided into two parts. 1. General questions, divided into two parts, as stated in the treatise. 2. Detailed answers, divided into two parts. 1. Answering positions, divided into two parts. 1. Establishing the cause. 2. Showing the result. 2. Answering the number, divided into two parts. 1. Marking. 2. Explaining, divided into three parts, as stated in the treatise.
In the twenty-second of the twenty-four divisions, clarifying quantity and location, etc., is divided into two parts. 1. General questions, divided into two parts, as stated in the treatise. 2. Detailed answers, divided into two parts. 1. Answering positions, divided into two parts. 1. Establishing the cause. 2. Showing the result. 2. Answering the number, divided into two parts. 1. Marking. 2. Explaining, divided into three parts, as stated in the treatise.
In the twenty-third of the twenty-four divisions, clarifying the position of combination, etc., is divided into two parts. 1. General questions, divided into two parts, as stated in the treatise. 2. Detailed answers, divided into two parts. 1. Answering positions, divided into two parts. 1. Establishing the cause. 2. Showing the result. 2. Answering the number, divided into two parts. 1. Marking. 2. Explaining, divided into three parts, as stated in the treatise.
In the twenty-fourth of the twenty-four divisions, clarifying the position of non-combination, etc., is divided into two parts. 1. General questions, divided into two parts, as stated in the treatise. 2. Detailed answers, divided into two parts. 1. Answering the position. 2. Answering the number.
In the first of the six answers, answering the skillful aspects of the 'skandhas' (aggregates), in the fifth of the seven parts, clarifying the skillful aspects of distinguishing the various differences such as form of the 'skandhas' (aggregates), is divided into thirty parts, as explained below.
In the first of the thirty divisions, clarifying the meaning of form of the 'skandhas' (aggregates), is divided into two parts. 1. General questions, divided into two parts. 1. Asking about the nature of form. 2. Asking about the number of forms. 2. Detailed answers, divided into two parts. 1. Answering the nature of form, divided into three parts. 1. Establishing the cause. 2. Showing the result. 3. Concluding. 2. Answering the number.
In the second of the thirty divisions, clarifying the meaning of visibility of the 'skandhas' (aggregates), is divided into two parts. 1. Questions, divided into two parts, as stated in the treatise. 2. Answers, divided into two parts. 1. Answering the nature of visibility. 2. Answering the number.
In the third of the thirty divisions, clarifying the meaning of opposition of the 'skandhas' (aggregates). 1. General questions, divided into two parts, as stated in the treatise. 2. Detailed answers, divided into two parts. 1. Answering the nature of opposition, divided into two parts. 1. Establishing the correct meaning. 2. Explaining the meaning of grossness, divided into three parts. 1. Marking. 2. Explaining. 3. Concluding and pointing to the text. 2. Answering the number.
In the fourth of the thirty divisions, clarifying the meaning of defilement of the 'skandhas' (aggregates), is divided into three parts. 1. General
問分二如論。二廣答分二。一答有漏自性分二如論。二答其數。三明有漏異門義分五。一總標。二略釋。三徴問。四列名分四如論。五別釋分四如論。
分三十中第五明諸蘊有為義分二。一總問分二如論。二廣答分二。一答有為自性分二如論。二答其數。
分三十中第六明諸蘊有諍義分二。一總問分二如論。二廣答分二。一答有諍自性。二答其數。
分三十中第七明諸蘊有愛味義分二。一總問分二如論。二廣答分二。一答愛味自性。二答其數。
分三十中第八明諸蘊耽嗜義分二。一總問分二如論。二廣答分二。一答耽嗜自性。二答其數。
分三十中第九明諸蘊世間義分二。一總問分二如論。二廣答分二。一答世間自性。二答其數。
分三十中第十明諸蘊墮界義分二。一總問分二如論。二廣答分二。一答墮界自性。二答其數。
分三十中第十一明諸蘊過去義分二。一總問分二如論。二廣答分二。一答過去自性。二答其數。
分三十中第十二明諸蘊未來義分二。一總問分二如論。二廣答分二。一答未來自性。二答其數。
分三十中第十三明諸蘊現在義分二。一總問分二如論。二廣答分二。一答現在自性。二答其數。
分三十第十四明諸蘊內義分二。一總問
【現代漢語翻譯】 現代漢語譯本 問『分二如論』，分為兩個部分。二、廣泛解答，分為兩個部分。一、解答有漏的自性，分為兩個部分，如論中所述。二、解答其數量。三、闡明有漏的異門義，分為五個部分。一、總標。二、略釋。三、提問。四、列名，分為四個部分，如論中所述。五、分別解釋，分為四個部分，如論中所述。
在第三十個部分中，第五個部分闡明諸蘊（skandha，構成個體的五種要素：色、受、想、行、識）的有為義，分為兩個部分。一、總問，分為兩個部分，如論中所述。二、廣泛解答，分為兩個部分。一、解答有為的自性，分為兩個部分，如論中所述。二、解答其數量。
在第三十個部分中，第六個部分闡明諸蘊的有諍義，分為兩個部分。一、總問，分為兩個部分，如論中所述。二、廣泛解答，分為兩個部分。一、解答有諍的自性。二、解答其數量。
在第三十個部分中，第七個部分闡明諸蘊的有愛味義，分為兩個部分。一、總問，分為兩個部分，如論中所述。二、廣泛解答，分為兩個部分。一、解答愛味的自性。二、解答其數量。
在第三十個部分中，第八個部分闡明諸蘊的耽嗜義，分為兩個部分。一、總問，分為兩個部分，如論中所述。二、廣泛解答，分為兩個部分。一、解答耽嗜的自性。二、解答其數量。
在第三十個部分中，第九個部分闡明諸蘊的世間義，分為兩個部分。一、總問，分為兩個部分，如論中所述。二、廣泛解答，分為兩個部分。一、解答世間的自性。二、解答其數量。
在第三十個部分中，第十個部分闡明諸蘊的墮界義，分為兩個部分。一、總問，分為兩個部分，如論中所述。二、廣泛解答，分為兩個部分。一、解答墮界的自性。二、解答其數量。
在第三十個部分中，第十一個部分闡明諸蘊的過去義，分為兩個部分。一、總問，分為兩個部分，如論中所述。二、廣泛解答，分為兩個部分。一、解答過去的自性。二、解答其數量。
在第三十個部分中，第十二個部分闡明諸蘊的未來義，分為兩個部分。一、總問，分為兩個部分，如論中所述。二、廣泛解答，分為兩個部分。一、解答未來的自性。二、解答其數量。
在第三十個部分中，第十三個部分闡明諸蘊的現在義，分為兩個部分。一、總問，分為兩個部分，如論中所述。二、廣泛解答，分為兩個部分。一、解答現在的自性。二、解答其數量。
在第三十個部分中，第十四個部分闡明諸蘊的內義，分為兩個部分。一、總問
【English Translation】 English version Question: 'Dividing into two as discussed in the treatise.' It is divided into two parts. Second, extensive explanation, divided into two parts. First, answering the nature of the contaminated (有漏, yǒu lòu), divided into two parts, as discussed in the treatise. Second, answering its number. Third, clarifying the meaning of the different aspects of the contaminated, divided into five parts. First, general statement. Second, brief explanation. Third, questioning. Fourth, listing the names, divided into four parts, as discussed in the treatise. Fifth, separate explanations, divided into four parts, as discussed in the treatise.
In the thirtieth section, the fifth part clarifies the meaning of the conditioned (有為, yǒu wéi) nature of the skandhas (蘊, yùn) (the five aggregates constituting an individual: form, feeling, perception, mental formations, and consciousness), divided into two parts. First, general question, divided into two parts, as discussed in the treatise. Second, extensive explanation, divided into two parts. First, answering the nature of the conditioned, divided into two parts, as discussed in the treatise. Second, answering its number.
In the thirtieth section, the sixth part clarifies the meaning of the contentious (有諍, yǒu zhēng) nature of the skandhas, divided into two parts. First, general question, divided into two parts, as discussed in the treatise. Second, extensive explanation, divided into two parts. First, answering the nature of the contentious. Second, answering its number.
In the thirtieth section, the seventh part clarifies the meaning of the pleasurable (有愛味, yǒu ài wèi) nature of the skandhas, divided into two parts. First, general question, divided into two parts, as discussed in the treatise. Second, extensive explanation, divided into two parts. First, answering the nature of the pleasurable. Second, answering its number.
In the thirtieth section, the eighth part clarifies the meaning of the addictive (耽嗜, dān shì) nature of the skandhas, divided into two parts. First, general question, divided into two parts, as discussed in the treatise. Second, extensive explanation, divided into two parts. First, answering the nature of the addictive. Second, answering its number.
In the thirtieth section, the ninth part clarifies the meaning of the worldly (世間, shì jiān) nature of the skandhas, divided into two parts. First, general question, divided into two parts, as discussed in the treatise. Second, extensive explanation, divided into two parts. First, answering the nature of the worldly. Second, answering its number.
In the thirtieth section, the tenth part clarifies the meaning of the realm-bound (墮界, duò jiè) nature of the skandhas, divided into two parts. First, general question, divided into two parts, as discussed in the treatise. Second, extensive explanation, divided into two parts. First, answering the nature of the realm-bound. Second, answering its number.
In the thirtieth section, the eleventh part clarifies the meaning of the past (過去, guò qù) nature of the skandhas, divided into two parts. First, general question, divided into two parts, as discussed in the treatise. Second, extensive explanation, divided into two parts. First, answering the nature of the past. Second, answering its number.
In the thirtieth section, the twelfth part clarifies the meaning of the future (未來, wèi lái) nature of the skandhas, divided into two parts. First, general question, divided into two parts, as discussed in the treatise. Second, extensive explanation, divided into two parts. First, answering the nature of the future. Second, answering its number.
In the thirtieth section, the thirteenth part clarifies the meaning of the present (現在, xiàn zài) nature of the skandhas, divided into two parts. First, general question, divided into two parts, as discussed in the treatise. Second, extensive explanation, divided into two parts. First, answering the nature of the present. Second, answering its number.
In the thirtieth section, the fourteenth part clarifies the meaning of the internal (內, nèi) nature of the skandhas, divided into two parts. First, general question
分二如論。二廣答分二。一答內自性分二如論。二答其數。
分三十第十五明諸蘊外義分二。一總問分二如論。二廣答分二。一答外自性。二答其數。
分三十中第十六明諸蘊粗義分二。一總問分二如論。二廣答分二。一答粗自性分三如論。二答其數。
分三十中第十七明諸蘊細義分二。一總問分二如論。二廣答分二。一答細自性。二答其數。
分三十中第十八明諸蘊劣義分二。一總問分二如論。二廣答分二。一答劣自性分四如論。二答其數。
分三十中第十九明諸蘊妙義分二。一總問分二如論。二廣答分二。一答妙自性。二答其數。
分三十中第二十明諸蘊遠義分二。一總問分二如論。二廣答分二。一答遠自性分四如論。二答其數。
分三十中第二十一明諸蘊近義分二。一總問分二如論。二廣答分二。一答近自性。二答其數。
分三十中第二十二明諸蘊三界系義分二異門 初門依未得已得對治等二法明三界系義分三。一明欲界系義分二。一總問分二如論。二廣答分二。一答自性分二如論。二答其數。二明色界系義分二。一總問分二如論。二廣答分二。一答自性分三如論。二答其數。三明無色系義分二。一總問分二如論。二廣答分二。一答自性分三如論。二答其數
【現代漢語翻譯】 現代漢語譯本： 關於二的討論，如論中所述分為兩部分。廣泛解答部分分為兩部分。第一部分回答內在自性的問題，如論中所述分為兩部分。第二部分回答其數量的問題。
在第三十部分，第十五節闡明了諸蘊（Skandha，構成個體的五種要素：色、受、想、行、識）的外在意義，分為兩部分。第一部分是總的提問，如論中所述分為兩部分。第二部分是廣泛的解答，分為兩部分。第一部分回答外在自性的問題。第二部分回答其數量的問題。
在第三十部分，第十六節闡明了諸蘊的粗顯意義，分為兩部分。第一部分是總的提問，如論中所述分為兩部分。第二部分是廣泛的解答，分為兩部分。第一部分回答粗顯自性的問題，如論中所述分為三部分。第二部分回答其數量的問題。
在第三十部分，第十七節闡明了諸蘊的微細意義，分為兩部分。第一部分是總的提問，如論中所述分為兩部分。第二部分是廣泛的解答，分為兩部分。第一部分回答微細自性的問題。第二部分回答其數量的問題。
在第三十部分，第十八節闡明了諸蘊的低劣意義，分為兩部分。第一部分是總的提問，如論中所述分為兩部分。第二部分是廣泛的解答，分為兩部分。第一部分回答低劣自性的問題，如論中所述分為四部分。第二部分回答其數量的問題。
在第三十部分，第十九節闡明了諸蘊的殊勝意義，分為兩部分。第一部分是總的提問，如論中所述分為兩部分。第二部分是廣泛的解答，分為兩部分。第一部分回答殊勝自性的問題。第二部分回答其數量的問題。
在第三十部分，第二十節闡明了諸蘊的遠離意義，分為兩部分。第一部分是總的提問，如論中所述分為兩部分。第二部分是廣泛的解答，分為兩部分。第一部分回答遠離自性的問題，如論中所述分為四部分。第二部分回答其數量的問題。
在第三十部分，第二十一節闡明了諸蘊的鄰近意義，分為兩部分。第一部分是總的提問，如論中所述分為兩部分。第二部分是廣泛的解答，分為兩部分。第一部分回答鄰近自性的問題。第二部分回答其數量的問題。
在第三十部分，第二十二節闡明了諸蘊與三界（欲界、色界、無色界）的繫縛關係，分為兩個不同的方面。第一個方面依據未得、已得、對治等兩種法來闡明三界的繫縛關係，分為三部分。第一部分闡明欲界的繫縛關係，分為兩部分。第一部分是總的提問，如論中所述分為兩部分。第二部分是廣泛的解答，分為兩部分。第一部分回答自性的問題，如論中所述分為兩部分。第二部分回答其數量的問題。第二部分闡明色界（Rūpadhātu）的繫縛關係，分為兩部分。第一部分是總的提問，如論中所述分為兩部分。第二部分是廣泛的解答，分為兩部分。第一部分回答自性的問題，如論中所述分為三部分。第二部分回答其數量的問題。第三部分闡明無色界（Arūpadhātu）的繫縛關係，分為兩部分。第一部分是總的提問，如論中所述分為兩部分。第二部分是廣泛的解答，分為兩部分。第一部分回答自性的問題，如論中所述分為三部分。第二部分回答其數量的問題。
【English Translation】 English version: On the discussion of two, as discussed in the treatise, it is divided into two parts. The extensive answer section is divided into two parts. The first part answers the question of intrinsic nature, as discussed in the treatise, it is divided into two parts. The second part answers the question of its number.
In the thirtieth section, the fifteenth part elucidates the external meaning of the Skandhas (the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness), divided into two parts. The first part is the general question, as discussed in the treatise, it is divided into two parts. The second part is the extensive answer, divided into two parts. The first part answers the question of external nature. The second part answers the question of its number.
In the thirtieth section, the sixteenth part elucidates the gross meaning of the Skandhas, divided into two parts. The first part is the general question, as discussed in the treatise, it is divided into two parts. The second part is the extensive answer, divided into two parts. The first part answers the question of gross nature, as discussed in the treatise, it is divided into three parts. The second part answers the question of its number.
In the thirtieth section, the seventeenth part elucidates the subtle meaning of the Skandhas, divided into two parts. The first part is the general question, as discussed in the treatise, it is divided into two parts. The second part is the extensive answer, divided into two parts. The first part answers the question of subtle nature. The second part answers the question of its number.
In the thirtieth section, the eighteenth part elucidates the inferior meaning of the Skandhas, divided into two parts. The first part is the general question, as discussed in the treatise, it is divided into two parts. The second part is the extensive answer, divided into two parts. The first part answers the question of inferior nature, as discussed in the treatise, it is divided into four parts. The second part answers the question of its number.
In the thirtieth section, the nineteenth part elucidates the excellent meaning of the Skandhas, divided into two parts. The first part is the general question, as discussed in the treatise, it is divided into two parts. The second part is the extensive answer, divided into two parts. The first part answers the question of excellent nature. The second part answers the question of its number.
In the thirtieth section, the twentieth part elucidates the distant meaning of the Skandhas, divided into two parts. The first part is the general question, as discussed in the treatise, it is divided into two parts. The second part is the extensive answer, divided into two parts. The first part answers the question of distant nature, as discussed in the treatise, it is divided into four parts. The second part answers the question of its number.
In the thirtieth section, the twenty-first part elucidates the near meaning of the Skandhas, divided into two parts. The first part is the general question, as discussed in the treatise, it is divided into two parts. The second part is the extensive answer, divided into two parts. The first part answers the question of near nature. The second part answers the question of its number.
In the thirtieth section, the twenty-second part elucidates the relationship between the Skandhas and the Three Realms (Desire Realm, Form Realm, Formless Realm), divided into two different aspects. The first aspect elucidates the bondage of the Three Realms based on the two dharmas of unattained, attained, and antidote, divided into three parts. The first part elucidates the bondage of the Desire Realm, divided into two parts. The first part is the general question, as discussed in the treatise, it is divided into two parts. The second part is the extensive answer, divided into two parts. The first part answers the question of nature, as discussed in the treatise, it is divided into two parts. The second part answers the question of its number. The second part elucidates the bondage of the Form Realm (Rūpadhātu), divided into two parts. The first part is the general question, as discussed in the treatise, it is divided into two parts. The second part is the extensive answer, divided into two parts. The first part answers the question of nature, as discussed in the treatise, it is divided into three parts. The second part answers the question of its number. The third part elucidates the bondage of the Formless Realm (Arūpadhātu), divided into two parts. The first part is the general question, as discussed in the treatise, it is divided into two parts. The second part is the extensive answer, divided into two parts. The first part answers the question of nature, as discussed in the treatise, it is divided into three parts. The second part answers the question of its number.
第二異門依未得輕安定等三法明三界系義分二。一總標。二別釋分三。一明欲界系義分三如論。二明色界系義。三明無色系義。
分三十中第二十三明諸蘊三性義分二異門 初門依感果等義明三性義分三。一明諸蘊善性分二。一總問分二如論。二廣答分二。一答善性分二如論。二答其數。二明諸不善性分二。一總問分二如論。二廣分二。一答不善自性分二如論。二答其數。三明諸蘊無記性分二。一總問分二如論。二廣答分二。一答無記自性。二答其數 第二異門依離過失等義明三性義分二。一總標。二別釋分三。一明諸蘊善性分二如論。二明諸蘊不善性。三明諸蘊無記性。
分三十中第二十四明諸蘊有學義分二。一總問分二如論。二廣答分二。一答有學自性。二答其數。
分三十中第二十五明諸蘊無學義分二。一總問分二如論。二廣答分二。一答無學自性。二答其數。
分三十中第二十六明諸蘊非學非無學義分二。一總問分二如論。二廣答分二。一答非有學非無學自性。二答其數。
分三十中第二十七明諸蘊見道所斷義分二。一總問分二如論。二廣答分二。一答見斷自性。二答其數。
分三十中第二十八明諸蘊修斷義分二。一總問分二如論。二廣答分二。一答修斷自性分二。
【現代漢語翻譯】 現代漢語譯本 第二種異門，依據未得輕安定等三種法，闡明三界系（tridhātu-saṃgraha，指欲界、色界、無色界）的意義，分為兩部分。一、總標；二、別釋，又分為三部分。一、闡明欲界系（kāmadhātu-saṃgraha）的意義，分為三部分，如論中所述。二、闡明色界系（rūpadhātu-saṃgraha）的意義。三、闡明無色界系（arūpadhātu-saṃgraha）的意義。
在第三十分中，第二十三部分闡明諸蘊（skandha，指色、受、想、行、識五蘊）的三性（tisvabhāva，指善、不善、無記）的意義，分為兩種異門。第一種異門，依據感果等意義，闡明三性的意義，分為三部分。一、闡明諸蘊的善性（kuśala-svabhāva），分為兩部分。一、總問，分為兩部分，如論中所述。二、廣答，分為兩部分。一、回答善性，分為兩部分，如論中所述。二、回答其數量。二、闡明諸蘊的不善性（akuśala-svabhāva），分為兩部分。一、總問，分為兩部分，如論中所述。二、廣答，分為兩部分。一、回答不善自性，分為兩部分，如論中所述。二、回答其數量。三、闡明諸蘊的無記性（avyākṛta-svabhāva），分為兩部分。一、總問，分為兩部分，如論中所述。二、廣答，分為兩部分。一、回答無記自性。二、回答其數量。第二種異門，依據離過失等意義，闡明三性的意義，分為兩部分。一、總標。二、別釋，分為三部分。一、闡明諸蘊的善性，分為兩部分，如論中所述。二、闡明諸蘊的不善性。三、闡明諸蘊的無記性。
在第三十分中，第二十四部分闡明諸蘊的有學（śaikṣa，指還在學習階段的聖者）的意義，分為兩部分。一、總問，分為兩部分，如論中所述。二、廣答，分為兩部分。一、回答有學自性。二、回答其數量。
在第三十分中，第二十五部分闡明諸蘊的無學（aśaikṣa，指已經完成學習的聖者）的意義，分為兩部分。一、總問，分為兩部分，如論中所述。二、廣答，分為兩部分。一、回答無學自性。二、回答其數量。
在第三十分中，第二十六部分闡明諸蘊的非學非無學（na śaikṣa nāśaikṣa，既非有學也非無學）的意義，分為兩部分。一、總問，分為兩部分，如論中所述。二、廣答，分為兩部分。一、回答非有學非無學自性。二、回答其數量。
在第三十分中，第二十七部分闡明諸蘊的見道所斷（darśana-mārga-prahātavya，通過見道斷除的煩惱）的意義，分為兩部分。一、總問，分為兩部分，如論中所述。二、廣答，分為兩部分。一、回答見斷自性。二、回答其數量。
在第三十分中，第二十八部分闡明諸蘊的修道所斷（bhāvanā-mārga-prahātavya，通過修道斷除的煩惱）的意義，分為兩部分。一、總問，分為兩部分，如論中所述。二、廣答，分為兩部分。一、回答修斷自性，分為兩部分。
【English Translation】 English version The second different gateway, based on the three dharmas of not yet attaining lightness, stability, etc., explains the meaning of the three realms (tridhātu-saṃgraha, referring to the desire realm, form realm, and formless realm), divided into two parts. 1. General statement; 2. Separate explanation, further divided into three parts. 1. Explaining the meaning of the desire realm (kāmadhātu-saṃgraha), divided into three parts, as described in the treatise. 2. Explaining the meaning of the form realm (rūpadhātu-saṃgraha). 3. Explaining the meaning of the formless realm (arūpadhātu-saṃgraha).
In the thirtieth section, the twenty-third part explains the meaning of the three natures (tisvabhāva, referring to good, unwholesome, and neutral) of the aggregates (skandha, referring to the five aggregates of form, feeling, perception, mental formations, and consciousness), divided into two different gateways. The first different gateway, based on the meaning of experiencing results, etc., explains the meaning of the three natures, divided into three parts. 1. Explaining the wholesome nature (kuśala-svabhāva) of the aggregates, divided into two parts. 1. General question, divided into two parts, as described in the treatise. 2. Extensive answer, divided into two parts. 1. Answering the wholesome nature, divided into two parts, as described in the treatise. 2. Answering its number. 2. Explaining the unwholesome nature (akuśala-svabhāva) of the aggregates, divided into two parts. 1. General question, divided into two parts, as described in the treatise. 2. Extensive answer, divided into two parts. 1. Answering the unwholesome nature, divided into two parts, as described in the treatise. 2. Answering its number. 3. Explaining the neutral nature (avyākṛta-svabhāva) of the aggregates, divided into two parts. 1. General question, divided into two parts, as described in the treatise. 2. Extensive answer, divided into two parts. 1. Answering the neutral nature. 2. Answering its number. The second different gateway, based on the meaning of being free from faults, etc., explains the meaning of the three natures, divided into two parts. 1. General statement. 2. Separate explanation, divided into three parts. 1. Explaining the wholesome nature of the aggregates, divided into two parts, as described in the treatise. 2. Explaining the unwholesome nature of the aggregates. 3. Explaining the neutral nature of the aggregates.
In the thirtieth section, the twenty-fourth part explains the meaning of the aggregates being 'under learning' (śaikṣa, referring to a noble one still in the learning stage), divided into two parts. 1. General question, divided into two parts, as described in the treatise. 2. Extensive answer, divided into two parts. 1. Answering the nature of 'under learning'. 2. Answering its number.
In the thirtieth section, the twenty-fifth part explains the meaning of the aggregates being 'beyond learning' (aśaikṣa, referring to a noble one who has completed learning), divided into two parts. 1. General question, divided into two parts, as described in the treatise. 2. Extensive answer, divided into two parts. 1. Answering the nature of 'beyond learning'. 2. Answering its number.
In the thirtieth section, the twenty-sixth part explains the meaning of the aggregates being 'neither under learning nor beyond learning' (na śaikṣa nāśaikṣa, neither a learner nor beyond learning), divided into two parts. 1. General question, divided into two parts, as described in the treatise. 2. Extensive answer, divided into two parts. 1. Answering the nature of 'neither under learning nor beyond learning'. 2. Answering its number.
In the thirtieth section, the twenty-seventh part explains the meaning of the aggregates being 'abandoned by the path of seeing' (darśana-mārga-prahātavya, afflictions abandoned through the path of seeing), divided into two parts. 1. General question, divided into two parts, as described in the treatise. 2. Extensive answer, divided into two parts. 1. Answering the nature of what is abandoned by seeing. 2. Answering its number.
In the thirtieth section, the twenty-eighth part explains the meaning of the aggregates being 'abandoned by the path of cultivation' (bhāvanā-mārga-prahātavya, afflictions abandoned through the path of cultivation), divided into two parts. 1. General question, divided into two parts, as described in the treatise. 2. Extensive answer, divided into two parts. 1. Answering the nature of what is abandoned by cultivation, divided into two parts.
一立因。二顯果。二答其數。
分三十中第二十九明諸蘊無斷義分二。一總問分二如論。二廣答分二。一答無斷自性分二如論。二答其數。
分三十中第三十明諸蘊無色等義分三。一總問分二如論。二廣答。三總結。
六答中第一答諸蘊善巧相分七中第六分別諸蘊積聚等差別廣義分五如下所明。
第一明諸蘊積聚義善巧相分四。一標經句。二徴問。三廣答分四如論。四總結。
分五中第二明色蘊色義善巧相分二。一總問。二廣答分二。一答正義分二如論。二明變礙義分二。一標。二釋分二如論。
分五中第三明非色四蘊總立為名善巧相分三。一總問。二廣答分二如論。三總結。
分五中第四明諸蘊所攝及建立攝義善巧相分三。一總問分二如論。二廣答分二。一答誰所攝義。二答建立攝義。三總結。
分五中第五明諸法與誰相應及建立相應善巧相分三。一總問分二如論。二廣答分二。一答與誰相應義。二答建立相應意趣分二。一立因。二顯果。三總結。
六答中第一答諸蘊善巧相分七中第七廣破唯心實有非諸心所異執之見分六。一標異執宗見。二略非彼宗。三徴。四廣破邪執。五總結。六頌攝 廣破邪執分四 一依五蘊不成就過破彼宗見 第二依分位差別不成
【現代漢語翻譯】 現代漢語譯本 一、確立原因。二、顯示結果。三、回答其數量。
在第三十個部分中，第二十九個部分闡明了諸蘊（skandha，構成存在的五種要素：色、受、想、行、識）沒有斷滅意義，分為兩部分。一、總的提問，分為兩部分，如論中所述。二、詳細的回答，分為兩部分。一、回答沒有斷滅的自性，分為兩部分，如論中所述。二、回答其數量。
在第三十個部分中，第三十個部分闡明了諸蘊沒有色等意義，分為三部分。一、總的提問，分為兩部分，如論中所述。二、詳細的回答。三、總結。
在六個回答中，第一個回答是關於諸蘊善巧相（skandha skillful aspect）的部分，在七個部分中，第六個部分分別闡明了諸蘊積聚等差別廣義，分為五個部分，如下所述。
第一部分闡明了諸蘊積聚義善巧相，分為四部分。一、標出經文語句。二、提出問題。三、詳細的回答，分為四個部分，如論中所述。四、總結。
在五個部分中，第二個部分闡明了色蘊（rupa-skandha，物質之蘊）色義善巧相，分為兩部分。一、總的提問。二、詳細的回答，分為兩部分。一、回答正義，分為兩部分，如論中所述。二、闡明變礙義，分為兩部分。一、標出。二、解釋，分為兩部分，如論中所述。
在五個部分中，第三個部分闡明了非色四蘊（受、想、行、識四蘊）總的建立為名善巧相，分為三部分。一、總的提問。二、詳細的回答，分為兩部分，如論中所述。三、總結。
在五個部分中，第四個部分闡明了諸蘊所包含以及建立包含義善巧相，分為三部分。一、總的提問，分為兩部分，如論中所述。二、詳細的回答，分為兩部分。一、回答誰所包含的意義。二、回答建立包含的意義。三、總結。
在五個部分中，第五個部分闡明了諸法與誰相應以及建立相應善巧相，分為三部分。一、總的提問，分為兩部分，如論中所述。二、詳細的回答，分為兩部分。一、回答與誰相應的意義。二、回答建立相應的意趣，分為兩部分。一、確立原因。二、顯示結果。三、總結。
在六個回答中，第一個回答是關於諸蘊善巧相的部分，在七個部分中，第七個部分廣泛破斥了唯心實有而非諸心所異執的見解，分為六部分。一、標出不同的執著宗見。二、簡略地否定他們的宗派。三、提出問題。四、廣泛地破斥邪惡的執著。五、總結。六、用頌來概括。廣泛破斥邪惡的執著分為四個部分。一、依靠五蘊不成就的過失來破斥他們的宗見。二、依靠分位差別的不成立。
【English Translation】 English version First, establish the cause. Second, reveal the result. Third, answer the number.
In the thirtieth section, the twenty-ninth section clarifies the meaning of the skandhas (the five aggregates constituting existence: form, feeling, perception, mental formations, and consciousness) as not being discontinuous, divided into two parts. First, a general question, divided into two parts, as stated in the treatise. Second, a detailed answer, divided into two parts. First, answer the nature of non-discontinuity, divided into two parts, as stated in the treatise. Second, answer the number.
In the thirtieth section, the thirtieth section clarifies the meaning of the skandhas as not having form, etc., divided into three parts. First, a general question, divided into two parts, as stated in the treatise. Second, a detailed answer. Third, a summary.
Among the six answers, the first answer is about the skillful aspect of the skandhas, and in the seventh section, the sixth section separately clarifies the broad meaning of the differences in the accumulation of the skandhas, etc., divided into five parts, as described below.
The first part clarifies the skillful aspect of the meaning of the accumulation of the skandhas, divided into four parts. First, mark the sentences of the sutra. Second, raise the question. Third, a detailed answer, divided into four parts, as stated in the treatise. Fourth, a summary.
In the five parts, the second part clarifies the skillful aspect of the meaning of form in the rupa-skandha (the aggregate of form), divided into two parts. First, a general question. Second, a detailed answer, divided into two parts. First, answer the correct meaning, divided into two parts, as stated in the treatise. Second, clarify the meaning of change and obstruction, divided into two parts. First, mark. Second, explain, divided into two parts, as stated in the treatise.
In the five parts, the third part clarifies the general establishment of the four non-form skandhas (the four aggregates of feeling, perception, mental formations, and consciousness) as the skillful aspect of name, divided into three parts. First, a general question. Second, a detailed answer, divided into two parts, as stated in the treatise. Third, a summary.
In the five parts, the fourth part clarifies what the skandhas include and the skillful aspect of establishing inclusion, divided into three parts. First, a general question, divided into two parts, as stated in the treatise. Second, a detailed answer, divided into two parts. First, answer the meaning of who is included. Second, answer the meaning of establishing inclusion. Third, a summary.
In the five parts, the fifth part clarifies with whom the dharmas are associated and the skillful aspect of establishing association, divided into three parts. First, a general question, divided into two parts, as stated in the treatise. Second, a detailed answer, divided into two parts. First, answer the meaning of with whom it is associated. Second, answer the intended meaning of establishing association, divided into two parts. First, establish the cause. Second, reveal the result. Third, a summary.
Among the six answers, the first answer is about the skillful aspect of the skandhas, and in the seventh section, the seventh part extensively refutes the view that only the mind exists substantially and not the different attachments of mental factors, divided into six parts. First, mark the different views of attachment. Second, briefly deny their sect. Third, raise the question. Fourth, extensively refute evil attachments. Fifth, a summary. Sixth, summarize with verses. Extensive refutation of evil attachments is divided into four parts. First, refute their view based on the fault of the non-accomplishment of the five skandhas. Second, rely on the non-establishment of the difference in divisions.
過破彼宗見分四。一立彼宗。二略示過。三徴。四答所分二。一略答。二別釋分二。一示執有過。二示執無過 第三依因緣無差別過破彼宗見分五。一破如六識身有分位差別見分四。一立正義。二徴。三答所以。四結。二破有轉變執分四。一立正義。二徴。三答所以。四立喻。三破行別有分位見分二。一立因。二顯果。四破於一剎那有分位差別執。五總結 第四依違教理破彼宗見分七。一略標正理。二徴問。三引經證成。四廣破異執分三。一總問。二廣答分二。一依理破分二如論。二依教破分三如論。三總結。五依經答難。六明經意趣分三。一問。二答。三結。七明違教之過分四。一總標。二徴問。三列經句分二。一標。二釋分三如論。四釋經意 第五明總結 第六明以頌略攝分四如論。
明六善巧第二廣答分六中第二明廣答界善巧相分六。一明諸界自性。二明諸界義。三明諸界差別相。四明諸界次第。五明諸界攝相。六明諸界依止。
分六中第一明諸界自性分四。一立生起。二明自性正義三分別實有。四頌攝。
分四中第二明自性正義分二 一明內眼等十三界自性分二。一總問。二廣答分二。一答眼界自性。二例答餘十二界自性 二明外色等五界自性分二。一問。二答分二。一答色界自性。二例
【現代漢語翻譯】 過破彼宗見分四：一、立彼宗；二、略示過；三、徴（zhēng，詢問）；四、答。所分二：一、略答；二、別釋。分二：一、示執有過；二、示執無過。 第三，依因緣無差別過破彼宗見分五：一、破如六識身有分位差別見。分四：一、立正義；二、徴；三、答所以；四、結。二、破有轉變執。分四：一、立正義；二、徴；三、答所以；四、立喻。三、破行別有分位見。分二：一、立因；二、顯果。四、破於一剎那有分位差別執。五、總結。 第四，依違教理破彼宗見分七：一、略標正理；二、徴問；三、引經證成；四、廣破異執。分三：一、總問；二、廣答。分二：一、依理破。分二，如論；二、依教破。分三，如論；三、總結。五、依經答難；六、明經意趣。分三：一、問；二、答；三、結。七、明違教之過。分四：一、總標；二、徴問；三、列經句。分二：一、標；二、釋。分三，如論；四、釋經意。 第五，明總結。 第六，明以頌略攝。分四，如論。 明六善巧第二廣答分六中第二明廣答界善巧相分六：一、明諸界自性；二、明諸界義；三、明諸界差別相；四、明諸界次第；五、明諸界攝相；六、明諸界依止。 分六中第一明諸界自性分四：一、立生起；二、明自性正義；三、分別實有；四、頌攝。 分四中第二明自性正義分二：一、明內眼等十三界自性。分二：一、總問；二、廣答。分二：一、答眼界自性；二、例答餘十二界自性。二、明外色等五界自性。分二：一、問；二、答。分二：一、答**自性；二、例
【English Translation】 English version: Refuting the Views of Other Schools is divided into four parts: 1. Establishing their school; 2. Briefly pointing out faults; 3. Questioning; 4. Answering. The answering is divided into two parts: 1. Briefly answering; 2. Explaining separately. This is divided into two parts: 1. Showing that the position has faults; 2. Showing that the position has no faults. Third, refuting the views of other schools based on the fault of no difference in causes and conditions is divided into five parts: 1. Refuting the view that the six consciousnesses have divisions, which is divided into four parts: 1. Establishing the correct meaning; 2. Questioning; 3. Answering the reason; 4. Concluding. 2. Refuting the attachment to transformation, which is divided into four parts: 1. Establishing the correct meaning; 2. Questioning; 3. Answering the reason; 4. Establishing a metaphor. 3. Refuting the view that actions have divisions, which is divided into two parts: 1. Establishing the cause; 2. Revealing the result. 4. Refuting the attachment to divisions in one instant. 5. Summarizing. Fourth, refuting the views of other schools based on contradicting teachings and reason is divided into seven parts: 1. Briefly stating the correct reason; 2. Questioning; 3. Citing sutras to prove; 4. Broadly refuting different attachments, which is divided into three parts: 1. General question; 2. Broad answer, which is divided into two parts: 1. Refuting based on reason, as in the treatise; 2. Refuting based on teachings, as in the treatise; 3. Summarizing. 5. Answering difficulties based on sutras; 6. Clarifying the meaning of the sutras, which is divided into three parts: 1. Question; 2. Answer; 3. Conclusion. 7. Clarifying the fault of contradicting teachings, which is divided into four parts: 1. General statement; 2. Questioning; 3. Listing sutra sentences, which is divided into two parts: 1. Statement; 2. Explanation, as in the treatise; 4. Explaining the meaning of the sutras. Fifth, clarifying the summary. Sixth, clarifying the brief summary with verses, as in the treatise. Among the six skillful means, the second, broadly answering, is divided into six parts. The second part, broadly answering the characteristics of the skillful means of the realms, is divided into six parts: 1. Clarifying the nature of the realms; 2. Clarifying the meaning of the realms; 3. Clarifying the different characteristics of the realms; 4. Clarifying the order of the realms; 5. Clarifying the aspects of the realms being included; 6. Clarifying the support of the realms. Among the six parts, the first, clarifying the nature of the realms, is divided into four parts: 1. Establishing the arising; 2. Clarifying the correct meaning of the nature; 3. Distinguishing the real existence; 4. Summarizing with verses. Among the four parts, the second, clarifying the correct meaning of the nature, is divided into two parts: 1. Clarifying the nature of the thirteen internal realms such as the eye, which is divided into two parts: 1. General question; 2. Broad answer, which is divided into two parts: 1. Answering the nature of the eye realm; 2. Answering the nature of the remaining twelve realms by analogy. 2. Clarifying the nature of the five external realms such as form, which is divided into two parts: 1. Question; 2. Answer, which is divided into two parts: 1. Answering the nature of **; 2. By analogy.
答餘四界自性。
分四中第三廣分別諸界實有等十一諸差別義分十一如下所明。
第一明諸界實有等善巧相分二。一總問分二如論。二廣答分三。一略答分二如論。二別釋分二如論。三明意趣。
分十一中第二明諸界四句差別善巧相分二。一總問分二如論。二廣答分二 一答四句差別分二。一略答。二別釋分四。一明有眼非眼界句分三。一標。二釋。三結。二明有眼界非眼句分三。一標。二釋分五如論。三結。三明有眼亦眼界句分三。一標。二釋。三結。四明非眼非眼界句分三。一標。二釋分四如論。三結 第二分別差別之義分二。一例分別內餘四界差別分二。一總標。二別釋差別。二例分別外界差別分二。一總標。二別釋差別分二如論。
分十一中第三明諸界同分彼同分善巧相分二。一總問分二如論。二廣答分二 一答同分彼同分義分二。一答眼同分義分二如論。二答餘四界同分彼同分義 第二答同分彼同分意趣分二。一立正義。二分別法界差別分二如論。
分十一中第四分別諸界合而能取不合能取善巧相分二。一總問分二如論。二廣答分四。一答合能取義。二答不合能取義。三答非能取義。四答俱能取義。
分十一中第五分別諸界所取能取善巧相分二。一總問分二如論。二
【現代漢語翻譯】 現代漢語譯本：回答其餘四界（色界、聲界、香界、味界）的自性。
在四部分中的第三部分，廣泛地分別諸界（六界：地、水、火、風、空、識）的實有等十一種差別意義，這十一種差別意義將在下面說明。
第一，闡明諸界實有等的善巧相，分為兩部分。一，總的提問，分為兩部分，如論中所述。二，廣泛地回答，分為三部分。一，簡略地回答，分為兩部分，如論中所述。二，分別解釋，分為兩部分，如論中所述。三，闡明意趣。
在十一種差別意義中的第二種，闡明諸界四句差別（四句：肯定、否定、亦肯定亦否定、既不肯定又不否定）的善巧相，分為兩部分。一，總的提問，分為兩部分，如論中所述。二，廣泛地回答，分為兩部分。一，回答四句差別，分為兩部分。一，簡略地回答。二，分別解釋，分為四部分。一，闡明有眼非眼界句，分為三部分。一，標示。二，解釋。三，總結。二，闡明有眼界非眼句，分為三部分。一，標示。二，解釋，分為五部分，如論中所述。三，總結。三，闡明有眼亦眼界句，分為三部分。一，標示。二，解釋。三，總結。四，闡明非眼非眼界句，分為三部分。一，標示。二，解釋，分為四部分，如論中所述。三，總結。第二，分別差別的意義，分為兩部分。一，舉例分別內在其餘四界（水、火、風、空）的差別，分為兩部分。一，總的標示。二，分別解釋差別。二，舉例分別外在的差別，分為兩部分。一，總的標示。二，分別解釋差別，分為兩部分，如論中所述。
在十一種差別意義中的第三種，闡明諸界同分（共同部分）彼同分（彼此共同部分）的善巧相，分為兩部分。一，總的提問，分為兩部分，如論中所述。二，廣泛地回答，分為兩部分。一，回答同分彼同分的意義，分為兩部分。一，回答眼同分的意義，分為兩部分，如論中所述。二，回答其餘四界（色、聲、香、味）同分彼同分的意義。第二，回答同分彼同分的意趣，分為兩部分。一，樹立正確的意義。二，分別法界（dharma-dhātu）的差別，分為兩部分，如論中所述。
在十一種差別意義中的第四種，分別諸界合在一起能夠取（認知），不合在一起能夠取（認知）的善巧相，分為兩部分。一，總的提問，分為兩部分，如論中所述。二，廣泛地回答，分為四部分。一，回答合在一起能夠取（認知）的意義。二，回答不合在一起能夠取（認知）的意義。三，回答非能取（不能認知）的意義。四，回答俱能取（都能認知）的意義。
在十一種差別意義中的第五種，分別諸界所取（被認知）能取（能認知）的善巧相，分為兩部分。一，總的提問，分為兩部分，如論中所述。二
【English Translation】 English version: Answer the self-nature of the remaining four realms (rūpa-dhātu [form realm], śabda-dhātu [sound realm], gandha-dhātu [smell realm], rasa-dhātu [taste realm]).
In the third of the four parts, extensively differentiate the eleven kinds of different meanings such as the reality of the realms (six dhātus: earth, water, fire, wind, space, consciousness), which will be explained below.
First, elucidate the skillful aspects of the reality of the realms, divided into two parts. 1. General question, divided into two parts, as stated in the treatise. 2. Extensive answer, divided into three parts. 1. Brief answer, divided into two parts, as stated in the treatise. 2. Separate explanation, divided into two parts, as stated in the treatise. 3. Elucidate the intention.
In the second of the eleven kinds of different meanings, elucidate the skillful aspects of the fourfold distinction of the realms (fourfold negation: affirmation, negation, both affirmation and negation, neither affirmation nor negation), divided into two parts. 1. General question, divided into two parts, as stated in the treatise. 2. Extensive answer, divided into two parts. 1. Answer the fourfold distinction, divided into two parts. 1. Brief answer. 2. Separate explanation, divided into four parts. 1. Elucidate the 'having eye but not eye realm' statement, divided into three parts. 1. Indication. 2. Explanation. 3. Conclusion. 2. Elucidate the 'having eye realm but not eye' statement, divided into three parts. 1. Indication. 2. Explanation, divided into five parts, as stated in the treatise. 3. Conclusion. 3. Elucidate the 'having eye and eye realm' statement, divided into three parts. 1. Indication. 2. Explanation. 3. Conclusion. 4. Elucidate the 'neither eye nor eye realm' statement, divided into three parts. 1. Indication. 2. Explanation, divided into four parts, as stated in the treatise. 3. Conclusion. Second, differentiate the meaning of difference, divided into two parts. 1. Exemplify and differentiate the difference of the remaining four internal realms (water, fire, wind, space), divided into two parts. 1. General indication. 2. Separate explanation of the difference. 2. Exemplify and differentiate the external difference, divided into two parts. 1. General indication. 2. Separate explanation of the difference, divided into two parts, as stated in the treatise.
In the third of the eleven kinds of different meanings, elucidate the skillful aspects of the common part (sāmānya-bhāga) and the mutually common part (anyonya-sāmānya-bhāga) of the realms, divided into two parts. 1. General question, divided into two parts, as stated in the treatise. 2. Extensive answer, divided into two parts. 1. Answer the meaning of the common part and the mutually common part, divided into two parts. 1. Answer the meaning of the common part of the eye, divided into two parts, as stated in the treatise. 2. Answer the meaning of the common part and the mutually common part of the remaining four realms (form, sound, smell, taste). Second, answer the intention of the common part and the mutually common part, divided into two parts. 1. Establish the correct meaning. 2. Differentiate the difference of the dharma-dhātu, divided into two parts, as stated in the treatise.
In the fourth of the eleven kinds of different meanings, differentiate the skillful aspects of the realms being able to grasp (cognize) when combined and being able to grasp (cognize) when not combined, divided into two parts. 1. General question, divided into two parts, as stated in the treatise. 2. Extensive answer, divided into four parts. 1. Answer the meaning of being able to grasp (cognize) when combined. 2. Answer the meaning of being able to grasp (cognize) when not combined. 3. Answer the meaning of non-grasping (non-cognition). 4. Answer the meaning of both being able to grasp (cognize).
In the fifth of the eleven kinds of different meanings, differentiate the skillful aspects of the grasped (cognized) and the grasping (cognizing) of the realms, divided into two parts. 1. General question, divided into two parts, as stated in the treatise. 2.
廣答分二。一答所取義分二。一標。二釋。二答能取義。
分十一中第六分別諸界助伴及獨能取善巧相分二。一總問分二如論。二廣答分二。一答助伴能取義。二答獨能取義。
分十一中第七分別諸界三界系善巧相分六 一明欲界系義分二。一問。二答 二明色界系義分二。一問。二答 三明無色界系義分二。一問。二答 四明欲界系法亦色界系義分二。一問。二答 五明色界系法亦無色界系義分二。一問。二答 六明通三界系義分二。一問。二答。
分十一中第八分別諸界執受非執受善巧相分二。一總問分二如論。二廣答分三。一答執受義。二答執受非執受義。三答非執受義分三。一立正義。二徴。三答所以。
分十一中第九分別諸界種種界善巧相分二。一問。二答。
分十一中第十分別諸界非一界善巧相分二。一問。二答。
分十一中第十一分別諸界無量界善巧相分三。一問。二答。三引經證成。
分四中第四以頌略攝前義分八如論。
第二廣答諸界善巧相分六中第二明諸界義善巧相分三 一明諸界正義善巧相分三。一總問。二廣答分六如論。三總結 第二明涅槃及虛空得界名善巧相分二。一總問分二如論。二廣答分二。一答涅槃得界義。二答虛空得界義 第
【現代漢語翻譯】 現代漢語譯本 廣答分為兩部分。一是回答所取之義，又分為兩部分：一、標明；二、解釋。二是回答能取之義。
在十一部分中的第六部分，分別諸界助伴及獨能取善巧相，分為兩部分：一、總問（如論中所述，分為兩部分）；二、廣答，又分為兩部分：一、回答助伴能取之義；二、回答獨能取之義。
在十一部分中的第七部分，分別諸界三界系善巧相，分為六部分：一、闡明欲界系之義，分為兩部分：一、提問；二、回答。二、闡明色界系之義，分為兩部分：一、提問；二、回答。三、闡明無色界系之義，分為兩部分：一、提問；二、回答。四、闡明欲界系法亦色界系之義，分為兩部分：一、提問；二、回答。五、闡明色界系法亦無色界系之義，分為兩部分：一、提問；二、回答。六、闡明通三界系之義，分為兩部分：一、提問；二、回答。
在十一部分中的第八部分，分別諸界執受非執受善巧相，分為兩部分：一、總問（如論中所述，分為兩部分）；二、廣答，分為三部分：一、回答執受之義；二、回答執受非執受之義；三、回答非執受之義，又分為三部分：一、確立正義；二、質疑；三、回答原因。
在十一部分中的第九部分，分別諸界種種界善巧相，分為兩部分：一、提問；二、回答。
在十一部分中的第十部分，分別諸界非一界善巧相，分為兩部分：一、提問；二、回答。
在十一部分中的第十一部分，分別諸界無量界善巧相，分為三部分：一、提問；二、回答；三、引用經文來證明。
在四部分中的第四部分，用偈頌簡略概括前面的意義，分為八部分（如論中所述）。
在第二廣答諸界善巧相的六部分中的第二部分，闡明諸界義善巧相，分為三部分：一、闡明諸界正義善巧相，分為三部分：一、總問；二、廣答（如論中所述，分為六部分）；三、總結。二、闡明涅槃（Nirvana，寂滅）及虛空（space）得界名善巧相，分為兩部分：一、總問（如論中所述，分為兩部分）；二、廣答，分為兩部分：一、回答涅槃得界之義；二、回答虛空得界之義。
【English Translation】 English version The extensive answer is divided into two parts. The first is answering the meaning taken, which is further divided into two parts: 1. Identification; 2. Explanation. The second is answering the meaning that can be taken.
In the sixth part of the eleven parts, distinguishing the skillful aspects of the realms, their companions, and the uniquely able to take, is divided into two parts: 1. General question (as described in the treatise, divided into two parts); 2. Extensive answer, which is further divided into two parts: 1. Answering the meaning of the companion's ability to take; 2. Answering the meaning of the unique ability to take.
In the seventh part of the eleven parts, distinguishing the skillful aspects of the realms and the three realms' affiliation, is divided into six parts: 1. Explaining the meaning of the Desire Realm affiliation, divided into two parts: 1. Question; 2. Answer. 2. Explaining the meaning of the Form Realm affiliation, divided into two parts: 1. Question; 2. Answer. 3. Explaining the meaning of the Formless Realm affiliation, divided into two parts: 1. Question; 2. Answer. 4. Explaining the meaning of the Desire Realm's laws also being affiliated with the Form Realm, divided into two parts: 1. Question; 2. Answer. 5. Explaining the meaning of the Form Realm's laws also being affiliated with the Formless Realm, divided into two parts: 1. Question; 2. Answer. 6. Explaining the meaning of being affiliated with all three realms, divided into two parts: 1. Question; 2. Answer.
In the eighth part of the eleven parts, distinguishing the skillful aspects of the realms, the grasped and the ungrasped, is divided into two parts: 1. General question (as described in the treatise, divided into two parts); 2. Extensive answer, divided into three parts: 1. Answering the meaning of the grasped; 2. Answering the meaning of the grasped and ungrasped; 3. Answering the meaning of the ungrasped, which is further divided into three parts: 1. Establishing the correct meaning; 2. Questioning; 3. Answering the reason.
In the ninth part of the eleven parts, distinguishing the skillful aspects of the various realms, is divided into two parts: 1. Question; 2. Answer.
In the tenth part of the eleven parts, distinguishing the skillful aspects of the realms that are not a single realm, is divided into two parts: 1. Question; 2. Answer.
In the eleventh part of the eleven parts, distinguishing the skillful aspects of the realms that are immeasurable realms, is divided into three parts: 1. Question; 2. Answer; 3. Citing sutras to prove it.
In the fourth part of the four parts, briefly summarizing the preceding meaning with verses, is divided into eight parts (as described in the treatise).
In the second part of the six parts of the second extensive answer on the skillful aspects of the realms, explaining the skillful aspects of the meaning of the realms, is divided into three parts: 1. Explaining the skillful aspects of the correct meaning of the realms, divided into three parts: 1. General question; 2. Extensive answer (as described in the treatise, divided into six parts); 3. Conclusion. 2. Explaining the skillful aspects of 'Nirvana' (Nirvana, extinction) and 'space' (space) obtaining the name of realm, is divided into two parts: 1. General question (as described in the treatise, divided into two parts); 2. Extensive answer, divided into two parts: 1. Answering the meaning of Nirvana obtaining the realm; 2. Answering the meaning of space obtaining the realm.
三明建立諸界意趣善巧相分二。一問。二答分二如論。
第二廣答諸界善巧相分六中第三明諸差別善巧相分三如下所明。
第一正明諸界差別義分四。一總問。二略答。三別釋。四總結 別釋分六 一明法界義分二。一標。二釋 二明凈界義分二。一標。二釋 三明本性界義分二。一標。二釋分二。一立總相義。二立別相義分二如論 四明熏界義分二。一標。二釋分二。一立染凈因。二立染凈果 五明與果界義分二。一標。二釋 六明未與果界義分二。一標。二釋分二如論 第四明總結。
分三中第二廣分別諸界有色等三十種差別諸義分二。一問。二答。
分三中第三分別經中所說眼見等意趣之義分三。一標經句。二總問分三如論。三廣答分二 一依勝義道理不立眼及識等是能見等義分三。一立正義。二徴。三答所以分三如論 二依世俗道理立眼等及識是能見等義分四。一立正義。二徴。三答所以分二如論。四結答難。
第二廣答諸界善巧相分六中第四明諸界次第善巧相分四。一總問。二略答。三列名分二如論。四別釋分二。一明三種次第因緣分四。一問。二答。三徴。四答所以分二如論。二明六種次第因緣分四。一總問。二廣答。三明後立意界意趣。四明以頌攝前義 廣答分六。一
【現代漢語翻譯】 現代漢語譯本：三明（Traya Vidya，三種明）建立諸界的意趣和善巧方便，分為兩個部分。第一部分是提問，第二部分是回答，回答部分又如論中所述分為兩個部分。 第二部分是廣泛解答諸界的善巧方便，分為六個部分，其中第三部分闡明諸種差別的善巧方便，如下文所述。 第一部分是正式闡明諸界差別的意義，分為四個部分：一是總的提問，二是簡略的回答，三是分別解釋，四是總結。分別解釋又分為六個部分：一是闡明法界（Dharmadhatu，一切法的總稱）的意義，分為兩部分：一是標示，二是解釋。二是闡明凈界（Visuddhi-dhatu，清凈的界）的意義，分為兩部分：一是標示，二是解釋。三是闡明本性界（Prakriti-dhatu，事物本來的性質）的意義，分為兩部分：一是標示，二是解釋，解釋又分為兩部分：一是建立總相的意義，二是建立別相的意義，別相的意義又如論中所述分為兩個部分。四是闡明熏界（Vasana-dhatu，習氣的界）的意義，分為兩部分：一是標示，二是解釋，解釋又分為兩部分：一是建立染污和清凈的因，二是建立染污和清凈的果。五是闡明與果界（Phala-datu，給予果報的界）的意義，分為兩部分：一是標示，二是解釋。六是闡明未與果界（Adata-phala-dhatu，尚未給予果報的界）的意義，分為兩部分：一是標示，二是解釋，解釋又如論中所述分為兩個部分。第四部分是總結。 在分為三個部分的內容中，第二部分是廣泛分別諸界有色等三十種差別的意義，分為兩部分：一是提問，二是回答。 在分為三個部分的內容中，第三部分是分別經文中所說的眼見等意趣的意義，分為三個部分：一是標示經文語句，二是總的提問，總的提問又如論中所述分為三個部分。三是廣泛解答，分為兩個部分：一是依據勝義諦（Paramartha-satya，最高的真理）的道理，不建立眼和識等是能見等意義，分為三個部分：一是建立正確的意義，二是質疑，三是回答原因，回答原因又如論中所述分為三個部分。二是依據世俗諦（Samvriti-satya，相對的真理）的道理，建立眼等和識是能見等意義，分為四個部分：一是建立正確的意義，二是質疑，三是回答原因，回答原因又如論中所述分為兩個部分。四是總結回答難題。 第二部分是廣泛解答諸界的善巧方便，分為六個部分，其中第四部分闡明諸界次第的善巧方便，分為四個部分：一是總的提問，二是簡略的回答，三是列出名稱，列出名稱又如論中所述分為兩個部分。四是分別解釋，分為兩個部分：一是闡明三種次第的因緣，分為四個部分：一是提問，二是回答，三是質疑，四是回答原因，回答原因又如論中所述分為兩個部分。二是闡明六種次第的因緣，分為四個部分：一是總的提問，二是廣泛解答，三是闡明后立意界（Manodhatu，意識界）的意趣，四是用偈頌概括前面的意義。廣泛解答分為六個部分：一是...
【English Translation】 English version: The establishment of the three Vidyas (Traya Vidya) and the skillful means of the realms are divided into two parts. The first part is the question, and the second part is the answer, which is further divided into two parts as described in the treatise. The second part is the extensive explanation of the skillful means of the realms, divided into six parts, of which the third part elucidates the skillful means of various differences, as explained below. The first part is the formal explanation of the meaning of the differences of the realms, divided into four parts: first, a general question; second, a brief answer; third, separate explanations; and fourth, a summary. The separate explanations are further divided into six parts: first, explaining the meaning of the Dharmadhatu (the realm of all dharmas), divided into two parts: first, indication; and second, explanation. Second, explaining the meaning of the Visuddhi-dhatu (the realm of purity), divided into two parts: first, indication; and second, explanation. Third, explaining the meaning of the Prakriti-dhatu (the realm of inherent nature), divided into two parts: first, indication; and second, explanation, which is further divided into two parts: first, establishing the meaning of the general characteristics; and second, establishing the meaning of the specific characteristics, which is further divided into two parts as described in the treatise. Fourth, explaining the meaning of the Vasana-dhatu (the realm of habit energy), divided into two parts: first, indication; and second, explanation, which is further divided into two parts: first, establishing the causes of defilement and purity; and second, establishing the results of defilement and purity. Fifth, explaining the meaning of the Phala-datu (the realm of giving results), divided into two parts: first, indication; and second, explanation. Sixth, explaining the meaning of the Adata-phala-dhatu (the realm of not yet giving results), divided into two parts: first, indication; and second, explanation, which is further divided into two parts as described in the treatise. The fourth part is the summary. In the content divided into three parts, the second part is the extensive differentiation of the meanings of the thirty kinds of differences of the realms, such as form, divided into two parts: first, a question; and second, an answer. In the content divided into three parts, the third part is the differentiation of the meaning of the intent of 'seeing with the eye' and so on, as stated in the sutras, divided into three parts: first, indicating the sutra sentences; second, a general question, which is further divided into three parts as described in the treatise. Third, an extensive answer, divided into two parts: first, according to the principle of Paramartha-satya (ultimate truth), not establishing the meaning of 'the eye and consciousness' as 'being able to see' and so on, divided into three parts: first, establishing the correct meaning; second, questioning; and third, answering the reason, which is further divided into three parts as described in the treatise. Second, according to the principle of Samvriti-satya (conventional truth), establishing the meaning of 'the eye and so on and consciousness' as 'being able to see' and so on, divided into four parts: first, establishing the correct meaning; second, questioning; and third, answering the reason, which is further divided into two parts as described in the treatise. Fourth, concluding the answer to the difficulty. The second part is the extensive explanation of the skillful means of the realms, divided into six parts, of which the fourth part elucidates the skillful means of the order of the realms, divided into four parts: first, a general question; second, a brief answer; third, listing the names, which is further divided into two parts as described in the treatise. Fourth, separate explanations, divided into two parts: first, explaining the causes and conditions of the three kinds of order, divided into four parts: first, a question; second, an answer; third, questioning; and fourth, answering the reason, which is further divided into two parts as described in the treatise. Second, explaining the causes and conditions of the six kinds of order, divided into four parts: first, a general question; second, an extensive answer; third, explaining the intent of establishing the Manodhatu (mind element) later; and fourth, summarizing the preceding meaning with verses. The extensive answer is divided into six parts: first, ...
依眾多差別立次第義。二依隨世俗事轉立次第義分三。一標。二釋分五如論。三結。三依喜樂差別立次第義分三。一立因。二顯果。三結。四依嚴飾差別立次第義分三。一標。二釋。三結。五依作業等事立次第義分三。一總標。二別釋分三如論。三結。六依作業攝受差別立次第義分四。一總標。二徴。三答所以分五。一明立眼界作業次第分二。一立正義分八如論。二結。二明立耳界作業次第分二。一立正義分五如論。二結。三明立鼻界作業次第分二。一立正義分三如論。二結。四明舌界作業次第分二。一立正義分二如論。二結。五明身界作業次第分二。一立正義。二答難。四明總結 第三明後立意界意趣 第四明以頌略攝義分三。一立生起。二以頌正攝前義分六如論。三總結。
第二廣答諸界善巧相分六中第五分別諸界能攝等義分四如下所明 第一明此十八界能攝經中所說余界義 第二明生於色界離境界欲何緣有鼻舌二界義分二。一總問。二廣答分二如論 第三明生於第二靜慮已上有情云何得有尋伺等義分二。一總問分二如論。二廣答分三。一答第二靜慮已上有尋伺義分二。一立因。二顯果。二答非一向無尋伺義分二。一立正義。二結。三答難分二。一立因。二顯果 第四明眼等三界各分二處余界不爾義分二。
【現代漢語翻譯】 現代漢語譯本 根據眾多差別建立次第的意義。二、根據隨順世俗事務的轉變建立次第的意義，分為三部分：一、標示；二、解釋，分為五部分，如論中所述；三、總結。三、根據喜樂的差別建立次第的意義，分為三部分：一、建立原因；二、顯示結果；三、總結。四、根據莊嚴修飾的差別建立次第的意義，分為三部分：一、標示；二、解釋；三、總結。五、根據作業等事務建立次第的意義，分為三部分：一、總標；二、分別解釋，分為三部分，如論中所述；三、總結。六、根據作業攝受的差別建立次第的意義，分為四部分：一、總標；二、提問；三、回答，分為五部分：一、闡明建立眼界作業次第，分為兩部分：一、建立正義，分為八部分，如論中所述；二、總結。二、闡明建立耳界作業次第，分為兩部分：一、建立正義，分為五部分，如論中所述；二、總結。三、闡明建立鼻界作業次第，分為兩部分：一、建立正義，分為三部分，如論中所述；二、總結。四、闡明建立舌界作業次第，分為兩部分：一、建立正義，分為兩部分，如論中所述；二、總結。五、闡明身界作業次第，分為兩部分：一、建立正義；二、回答疑問。四、闡明總結。第三、闡明后建立意界意趣。第四、闡明用偈頌概括意義，分為三部分：一、建立生起；二、用偈頌正式概括前面的意義，分為六部分，如論中所述；三、總結。
第二、廣泛回答諸界善巧相，分為六部分，其中第五部分是分別諸界能攝等意義，分為四部分，如下所述：第一、闡明這十八界能夠涵蓋經中所說的其餘界義。第二、闡明生於離境界欲（指色界和無色界）的眾生，為何會有鼻界和舌界，分為兩部分：一、總提問；二、廣泛回答，分為兩部分，如論中所述。第三、闡明生於第二靜慮（禪定的一種）以上的有情，為何會有尋（粗略的思考）和伺（精細的觀察）等，分為兩部分：一、總提問，分為兩部分，如論中所述；二、廣泛回答，分為三部分：一、回答第二靜慮以上有尋伺的意義，分為兩部分：一、建立原因；二、顯示結果。二、回答並非一概沒有尋伺的意義，分為兩部分：一、建立正義；二、總結。三、回答疑問，分為兩部分：一、建立原因；二、顯示結果。第四、闡明眼等三界各自在兩處劃分，其餘界不是這樣，分為兩部分。
【English Translation】 English version Establishing the meaning of sequence based on numerous differences. Second, establishing the meaning of sequence based on the transformation of worldly affairs, divided into three parts: 1. Indication; 2. Explanation, divided into five parts, as described in the treatise; 3. Conclusion. Third, establishing the meaning of sequence based on the difference of joy and pleasure, divided into three parts: 1. Establishing the cause; 2. Showing the result; 3. Conclusion. Fourth, establishing the meaning of sequence based on the difference of adornment, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion. Fifth, establishing the meaning of sequence based on activities and other affairs, divided into three parts: 1. General indication; 2. Separate explanation, divided into three parts, as described in the treatise; 3. Conclusion. Sixth, establishing the meaning of sequence based on the difference of activities and reception, divided into four parts: 1. General indication; 2. Question; 3. Answer, divided into five parts: 1. Explaining the establishment of the sequence of eye-sphere activities, divided into two parts: 1. Establishing the correct meaning, divided into eight parts, as described in the treatise; 2. Conclusion. 2. Explaining the establishment of the sequence of ear-sphere activities, divided into two parts: 1. Establishing the correct meaning, divided into five parts, as described in the treatise; 2. Conclusion. 3. Explaining the establishment of the sequence of nose-sphere activities, divided into two parts: 1. Establishing the correct meaning, divided into three parts, as described in the treatise; 2. Conclusion. 4. Explaining the establishment of the sequence of tongue-sphere activities, divided into two parts: 1. Establishing the correct meaning, divided into two parts, as described in the treatise; 2. Conclusion. 5. Explaining the establishment of the sequence of body-sphere activities, divided into two parts: 1. Establishing the correct meaning; 2. Answering the question. 4. Explaining the summary. Third, explaining the subsequent establishment of the intention and interest of the mind-sphere. Fourth, explaining the summary of the meaning with verses, divided into three parts: 1. Establishing the arising; 2. Formally summarizing the preceding meaning with verses, divided into six parts, as described in the treatise; 3. Conclusion.
Second, broadly answering the skillful aspects of the spheres, divided into six parts, the fifth of which is distinguishing the meanings of what the spheres can encompass, divided into four parts, as described below: First, explaining that these eighteen spheres can encompass the meaning of the remaining spheres mentioned in the sutras. Second, explaining why beings born in the 'absence of desire for the realm of sensation' (referring to the Form Realm and Formless Realm) would have nose-spheres and tongue-spheres, divided into two parts: 1. General question; 2. Broad answer, divided into two parts, as described in the treatise. Third, explaining why sentient beings born in the Second Dhyana (a type of meditation) and above would have 'vitarka' (initial application of thought) and 'vicara' (sustained application of thought), divided into two parts: 1. General question, divided into two parts, as described in the treatise; 2. Broad answer, divided into three parts: 1. Answering the meaning of having 'vitarka' and 'vicara' in the Second Dhyana and above, divided into two parts: 1. Establishing the cause; 2. Showing the result. 2. Answering the meaning of not entirely lacking 'vitarka' and 'vicara', divided into two parts: 1. Establishing the correct meaning; 2. Conclusion. 3. Answering the question, divided into two parts: 1. Establishing the cause; 2. Showing the result. Fourth, explaining that the eye-sphere, ear-sphere, and body-sphere are each divided into two places, while the other spheres are not, divided into two parts.
一問。二答。
第二廣答諸界善巧相分六中第六明諸界依止等善巧義分六如下所明。
第一明眼等三識依各別分二識當言一二義分四。一總問。二廣答。三徴。四答所以分二。一依有障無障等立所以分二如論。二依非如色法立所以。
分六中第二明諸識成因果善巧相分七。一總問。二答正義。三徴。四答所以分三。一標。二釋。三結。五立喻。六例明餘四識因果道理。七明無依諸識不生義分二。一立因。二顯果。
分六中第三明欲界生者所有諸界決定非決定義分三。一明眼界決定非決定義分二。一問。二答。二例明余界非決定義。三明決定義分二。一明身界決定義。二例明餘九界決定義。
分六中第四明生色界者所得諸界決定非決定義分三。一明眼界決定非決定義分二。一問。二答。二例明餘七界決定義。三明不決定義分四如論。
分六中第五明生無色界者所得諸界決定非決定義分二。一明不決定義。二明決定轉義。
分六中第六明前文合有攝頌義。
明六善巧第二廣答分六中第三明廣答諸處善巧相分二。一標略頌之義。二廣分別諸處善巧義分六。一明諸處自性。二明處義。三明處差別義。四明諸處次第。五明諸處攝義。六明諸處依止。
第一明諸處自性善
【現代漢語翻譯】 現代漢語譯本 一問。二答。
第二廣答諸界善巧相分六中第六，闡明諸界的依止等善巧之義，分為六部分，如下所述。
第一，闡明眼等三種識各自的依止，分為兩部分：識應該說是一個還是兩個？分為四個小部分。一、總的提問。二、詳細的回答。三、追問原因。四、回答原因，分為兩部分。一、依據有障礙和無障礙等來確立原因，如論中所述。二、依據不像色法那樣來確立原因。
分為六部分中的第二部分，闡明諸識的成因果善巧之相，分為七個小部分。一、總的提問。二、回答正確的意義。三、追問原因。四、回答原因，分為三個小部分。一、標示。二、解釋。三、總結。五、設立比喻。六、舉例說明其餘四種識的因果道理。七、闡明沒有依止的諸識不會產生的意義，分為兩個小部分。一、確立原因。二、顯示結果。
分為六部分中的第三部分，闡明欲界眾生所擁有的諸界，哪些是決定性的，哪些是非決定性的，分為三個小部分。一、闡明眼界是決定性的還是非決定性的，分為兩個小部分。一、提問。二、回答。二、舉例說明其餘各界是非決定性的。三、闡明決定性的，分為兩個小部分。一、闡明身界是決定性的。二、舉例說明其餘九界是決定性的。
分為六部分中的第四部分，闡明色界眾生所獲得的諸界，哪些是決定性的，哪些是非決定性的，分為三個小部分。一、闡明眼界是決定性的還是非決定性的，分為兩個小部分。一、提問。二、回答。二、舉例說明其餘七界是決定性的。三、闡明非決定性的，分為四個小部分，如論中所述。
分為六部分中的第五部分，闡明無色界眾生所獲得的諸界，哪些是決定性的，哪些是非決定性的，分為兩個小部分。一、闡明非決定性的。二、闡明決定性的轉變之義。
分為六部分中的第六部分，闡明前文所包含的攝頌之義。
闡明六種善巧中的第二種，廣答，分為六部分中的第三部分，闡明廣答諸處的善巧之相，分為兩個小部分。一、標示概括性的偈頌之義。二、廣泛分別諸處的善巧之義，分為六個小部分。一、闡明諸處的自性。二、闡明處的意義。三、闡明處的差別之義。四、闡明諸處的次第。五、闡明諸處的攝屬之義。六、闡明諸處的依止。
第一，闡明諸處的自性善巧。
【English Translation】 English version One question. Two answers.
The sixth of the six sections in the second extensive answer on the skillful aspects of the realms clarifies the meaning of the support, etc., of the realms, in six parts as explained below.
First, clarifying the respective supports of the three consciousnesses, namely eye consciousness, etc., divided into two parts: Should the consciousnesses be said to be one or two? Divided into four sub-parts. 1. General question. 2. Extensive answer. 3. Inquiry. 4. Answer to the reason, divided into two parts. 1. Establishing the reason based on whether there are obstructions or not, etc., as stated in the treatise. 2. Establishing the reason based on not being like form.
The second of the six sections clarifies the aspects of skillful causes and effects of the consciousnesses, divided into seven sub-parts. 1. General question. 2. Answer to the correct meaning. 3. Inquiry. 4. Answer to the reason, divided into three sub-parts. 1. Indication. 2. Explanation. 3. Conclusion. 5. Establishing a metaphor. 6. Illustrating the reasoning of the causes and effects of the remaining four consciousnesses. 7. Clarifying the meaning that consciousnesses without support do not arise, divided into two sub-parts. 1. Establishing the cause. 2. Showing the result.
The third of the six sections clarifies which realms are definite and which are indefinite for beings born in the desire realm, divided into three sub-parts. 1. Clarifying whether the eye realm is definite or indefinite, divided into two sub-parts. 1. Question. 2. Answer. 2. Illustrating that the remaining realms are indefinite. 3. Clarifying the definite, divided into two sub-parts. 1. Clarifying that the body realm is definite. 2. Illustrating that the remaining nine realms are definite.
The fourth of the six sections clarifies which realms are definite and which are indefinite for beings born in the form realm, divided into three sub-parts. 1. Clarifying whether the eye realm is definite or indefinite, divided into two sub-parts. 1. Question. 2. Answer. 2. Illustrating that the remaining seven realms are definite. 3. Clarifying the indefinite, divided into four sub-parts as stated in the treatise.
The fifth of the six sections clarifies which realms are definite and which are indefinite for beings born in the formless realm, divided into two sub-parts. 1. Clarifying the indefinite. 2. Clarifying the meaning of definite transformation.
The sixth of the six sections clarifies the meaning of the summary verses contained in the previous text.
The third of the six sections in the second extensive answer on the six kinds of skillfulness clarifies the skillful aspects of the extensive answer on the sense bases, divided into two sub-parts. 1. Indicating the meaning of the summary verses. 2. Extensively distinguishing the skillful meaning of the sense bases, divided into six sub-parts. 1. Clarifying the nature of the sense bases. 2. Clarifying the meaning of the bases. 3. Clarifying the meaning of the differences of the bases. 4. Clarifying the order of the bases. 5. Clarifying the meaning of the inclusion of the bases. 6. Clarifying the support of the bases.
First, clarifying the skillfulness of the nature of the sense bases.
巧分五 一明諸處自性正義分二。一明眼處自性分二。一問。二答分二如論。二例明餘十一處自性 第二明處及觸處差別善巧分二。一問。二答分二。一答處義。二答觸處義分二。一標。二釋分二。一立因。二顯果 第三明眼處四句差別善巧分二。一總問分二如論。二廣答分四。一答是眼非處義分二。一標。二釋。二答是處非眼義分二。一標。二釋。三答是眼亦處義分二。一標。二釋。四答非眼非處義分二。一標。二釋 第四明處及觸處一異義分二。一問。二答分二。一答有觸處必有處義。二答有處非有觸處義分二。一標。二釋 第五明生色界者所有鼻舌等非是處義分二。一明彼處鼻舌非是處義。二明無想有情所有諸根非是處義。
分六中第二明處義善巧分二。一總問分二如論。二廣答分二。一答處義分二。一立正義分六如論。二結。二答建立意趣分二。一立正義分三如論。二結。
分六中第三第四合例明諸處差別善巧及次第善巧。
分六中第五明諸處能攝善巧分二。一標經句分四如論。二立能攝之義。
分六中第六例明諸處依止善巧相。
明六善巧第二廣答分六中第四明廣答緣起善巧相分三如下所明。
第一第二合明緣起自性及善巧相分四 一明自性及義正體分三。一總問。
【現代漢語翻譯】 巧分五 一明諸處自性正義分二。一明眼處自性分二。一問。二答分二如論。二例明餘十一處自性 第二明處及觸處差別善巧分二。一問。二答分二。一答處義。二答觸處義分二。一標。二釋分二。一立因。二顯果 第三明眼處四句差別善巧分二。一總問分二如論。二廣答分四。一答是眼非處義分二。一標。二釋。二答是處非眼義分二。一標。二釋。三答是眼亦處義分二。一標。二釋。四答非眼非處義分二。一標。二釋 第四明處及觸處一異義分二。一問。二答分二。一答有觸處必有處義。二答有處非有觸處義分二。一標。二釋 第五明生**者所有鼻舌等非是處義分二。一明彼處鼻舌非是處義。二明無想有情所有諸根非是處義。
分六中第二明處義善巧分二。一總問分二如論。二廣答分二。一答處義分二。一立正義分六如論。二結。二答建立意趣分二。一立正義分三如論。二結。
分六中第三第四合例明諸處差別善巧及次第善巧。
分六中第五明諸處能攝善巧分二。一標經句分四如論。二立能攝之義。
分六中第六例明諸處依止善巧相。
明六善巧第二廣答分六中第四明廣答緣起善巧相分三如下所明。
第一第二合明緣起自性及善巧相分四 一明自性及義正體分三。一總問。
【English Translation】 Clever Division Five: First, explaining the correct meaning of the self-nature of all '處' (āyatana, sense bases) is divided into two. First, explaining the self-nature of the '眼處' (cakṣurāyatana, eye base) is divided into two. First, a question. Second, an answer, divided into two as in the treatise. Second, illustrating the self-nature of the remaining eleven '處' (āyatana, sense bases) by analogy. Second, explaining the skillful differentiation between '處' (āyatana, sense bases) and '觸處' (sparśāyatana, contact bases) is divided into two. First, a question. Second, an answer, divided into two. First, answering the meaning of '處' (āyatana, sense bases). Second, answering the meaning of '觸處' (sparśāyatana, contact bases), divided into two. First, stating. Second, explaining, divided into two. First, establishing the cause. Second, revealing the result. Third, explaining the skillful differentiation of the four possibilities regarding the '眼處' (cakṣurāyatana, eye base) is divided into two. First, a general question, divided into two as in the treatise. Second, a detailed answer, divided into four. First, answering the meaning of 'is eye, not a base', divided into two. First, stating. Second, explaining. Second, answering the meaning of 'is a base, not an eye', divided into two. First, stating. Second, explaining. Third, answering the meaning of 'is both eye and a base', divided into two. First, stating. Second, explaining. Fourth, answering the meaning of 'is neither eye nor a base', divided into two. First, stating. Second, explaining. Fourth, explaining the sameness and difference between '處' (āyatana, sense bases) and '觸處' (sparśāyatana, contact bases) is divided into two. First, a question. Second, an answer, divided into two. First, answering the meaning of 'where there is a contact base, there must be a base'. Second, answering the meaning of 'where there is a base, there is not necessarily a contact base', divided into two. First, stating. Second, explaining. Fifth, explaining that the nose, tongue, etc., possessed by those who are born ** are not the meaning of '處' (āyatana, sense bases), divided into two. First, explaining that the nose and tongue in those places are not the meaning of '處' (āyatana, sense bases). Second, explaining that all the faculties possessed by sentient beings in the '無想有情' (asaññasatta, realm of non-perception) are not the meaning of '處' (āyatana, sense bases).
Among the six divisions, the second explains the skillful meaning of '處' (āyatana, sense bases), divided into two. First, a general question, divided into two as in the treatise. Second, a detailed answer, divided into two. First, answering the meaning of '處' (āyatana, sense bases), divided into two. First, establishing the correct meaning, divided into six as in the treatise. Second, concluding. Second, answering the establishment of intention, divided into two. First, establishing the correct meaning, divided into three as in the treatise. Second, concluding.
Among the six divisions, the third and fourth together illustrate the skillful differentiation of the '處' (āyatana, sense bases) and the skillful sequence by analogy.
Among the six divisions, the fifth explains the skillful ability of the '處' (āyatana, sense bases) to encompass, divided into two. First, stating the sutra verses, divided into four as in the treatise. Second, establishing the meaning of encompassing.
Among the six divisions, the sixth illustrates the aspect of the skillful reliance of the '處' (āyatana, sense bases) by analogy.
In explaining the six skillful means, the second detailed answer, among the six divisions, the fourth explains the aspect of the skillful means of detailed answering based on '緣起' (pratītyasamutpāda, dependent origination), divided into three as explained below.
The first and second together explain the self-nature of '緣起' (pratītyasamutpāda, dependent origination) and the aspect of skillful means, divided into four. First, explaining the self-nature and the correct essence of the meaning, divided into three. First, a general question.
二廣答分十三如論。三總結 第二釋名分二如論 第三明十二有支順次生義分五。一明無明現行因分二。一立因。二顯果。二明諸行轉因分二。一立因。二顯果。三明諸行生因分二。一立因。二顯果。四明識轉因分二。一立因。二顯果。五例明余支生因 第四明十二有支假實有義分二。一明假有義。二明實有義 第三廣明十二有支差別善巧相分七如下所明。
第一建立十二有支差別正義分四。一總標。二徴問。三列名分五如論。四別釋分五 一明眾苦引因依處相分三。一總標。二別釋分二。一依六處等立引因依處義分二。一立因。二顯果。二依無明等立引因依處義分二。一立因。二顯果。三明總結 二明眾苦生因依處相分三。一總標。二別釋分四如論。三總結 三明眾苦引因相分三。一總標。二別釋分二。一立因。二顯果。三總結 四明眾苦生因相分四。一總標。二別釋。三總結。四釋名分三。一立因。二顯果。三結 五明眾苦生起相分四。一總標。二別釋分二。一立因。二顯果。三總結。四釋名分二。一釋因明。二釋苦名 分七中第二廣明無明體相分三。一總正義分二。一標。二釋。二徴。三廣答所以分二 一立無明非是唯明無性之義分二。一立彼宗。二廣破示過分六。一示無三品過分二。一標。二釋。二示
【現代漢語翻譯】 現代漢語譯本： 二廣答分十三如論。三總結 第二釋名分二如論 第三明十二有支順次生義分五。一明無明（avidya，指對事物真相的無知）現行因分二。一立因。二顯果。二明諸行（samskara，指身、口、意所造作的行為）轉因分二。一立因。二顯果。三明諸行生因分二。一立因。二顯果。四明識（vijnana，指對事物的識別和認知）轉因分二。一立因。二顯果。五例明余支生因 第四明十二有支假實有義分二。一明假有義。二明實有義 第三廣明十二有支差別善巧相分七如下所明。
第一建立十二有支差別正義分四。一總標。二徴問。三列名分五如論。四別釋分五 一明眾苦引因依處相分三。一總標。二別釋分二。一依六處（sadayatana，指眼、耳、鼻、舌、身、意六種感覺器官）等立引因依處義分二。一立因。二顯果。二依無明等立引因依處義分二。一立因。二顯果。三明總結 二明眾苦生因依處相分三。一總標。二別釋分四如論。三總結 三明眾苦引因相分三。一總標。二別釋分二。一立因。二顯果。三總結 四明眾苦生因相分四。一總標。二別釋。三總結。四釋名分三。一立因。二顯果。三結 五明眾苦生起相分四。一總標。二別釋分二。一立因。二顯果。三總結。四釋名分二。一釋因明。二釋苦名 分七中第二廣明無明體相分三。一總正義分二。一標。二釋。二徴。三廣答所以分二 一立無明非是唯明無性之義分二。一立彼宗。二廣破示過分六。一示無三品過分二。一標。二釋。二示
【English Translation】 English version: The second broad answer is divided into thirteen sections according to the treatise. The third is the conclusion. The second section explains the names in two parts according to the treatise. The third explains the sequential arising of the twelve nidanas (twelve links of dependent origination) in five parts. First, it explains the cause of ignorance (avidya) manifesting in two parts. First, establishing the cause. Second, revealing the result. Second, it explains the transforming cause of actions (samskara) in two parts. First, establishing the cause. Second, revealing the result. Third, it explains the arising cause of actions in two parts. First, establishing the cause. Second, revealing the result. Fourth, it explains the transforming cause of consciousness (vijnana) in two parts. First, establishing the cause. Second, revealing the result. Fifth, it illustrates the arising cause of the remaining links. Fourth, it explains the meaning of the twelve nidanas as being both conventionally and ultimately existent in two parts. First, explaining the meaning of conventional existence. Second, explaining the meaning of ultimate existence. The third broadly explains the skillful means of differentiating the twelve nidanas in seven parts as explained below.
First, establishing the correct meaning of differentiating the twelve nidanas in four parts. First, a general statement. Second, raising questions. Third, listing the names in five parts according to the treatise. Fourth, explaining each separately in five parts. First, explaining the aspect of the place where suffering's (duhkha) inducing cause relies in three parts. First, a general statement. Second, explaining each separately in two parts. First, establishing the meaning of the place where the inducing cause relies based on the six sense bases (sadayatana) etc. in two parts. First, establishing the cause. Second, revealing the result. Second, establishing the meaning of the place where the inducing cause relies based on ignorance etc. in two parts. First, establishing the cause. Second, revealing the result. Third, a summary. Second, explaining the aspect of the place where suffering's arising cause relies in three parts. First, a general statement. Second, explaining each separately in four parts according to the treatise. Third, a summary. Third, explaining the aspect of suffering's inducing cause in three parts. First, a general statement. Second, explaining each separately in two parts. First, establishing the cause. Second, revealing the result. Third, a summary. Fourth, explaining the aspect of suffering's arising cause in four parts. First, a general statement. Second, explaining each separately. Third, a summary. Fourth, explaining the names in three parts. First, establishing the cause. Second, revealing the result. Third, a conclusion. Fifth, explaining the aspect of suffering's arising in four parts. First, a general statement. Second, explaining each separately in two parts. First, establishing the cause. Second, revealing the result. Third, a summary. Fourth, explaining the names in two parts. First, explaining the cause of clarity. Second, explaining the name of suffering. Among the seven parts, the second broadly explains the substance and characteristics of ignorance in three parts. First, the general correct meaning in two parts. First, stating. Second, explaining. Second, questioning. Third, broadly answering the reason in two parts. First, establishing that ignorance is not merely the meaning of the absence of clarity in two parts. First, establishing their doctrine. Second, broadly refuting and showing the faults in six parts. First, showing the fault of lacking the three categories in two parts. First, stating. Second, explaining. Second, showing
隨眠現行無差別過分二。一標。二釋。三示無三性過分二。一標。二釋。四示染凈不可得過分二。一標。二釋。五示於一切時明不生過。六示違教過分三。一立正義。二徴。三答所以 第二立無明非是邪智性義分二。一立彼宗。二廣示其過分二。一定立宗。二破邪執分三。一破除慧明智餘一切智皆邪智見分二。一標。二釋。第二破唯染污邪執性智是邪智見分二。一立違理過分三。一總標。二別釋分二。一立過。二別釋分二。一明無明相分二。一標。二釋。二明五見性分二。一標。二釋分二。一明身見相。二明餘四見相。三明總結。第二立違教過分二。一總標。二別釋分二如論。第三破諸煩惱相應邪智是無明見分二。一總標。二別釋分四。一示諸見常與無明不相應過分二。一標。二釋。二示非癡是增上過分二。一標。二釋。三示非愚癡體可成癡性過分二。一立喻。二法合。四立如非煩惱性諸心心法與余煩惱相應喻以顯別有無明是心法義分二。一立喻。二法合。
分七中第三明身等三行善巧相分三 一標經句分二。一標。二釋 二明經意趣分二。一明身行分二。一依入出息風明身行相分二。一標。二釋。二依善惡等業明身行相分二。一標。二釋。二例明語意二行分二。一明語行。二明意行 第三明總結。
分
【現代漢語翻譯】 現代漢語譯本 隨眠現行無差別過分二：一、標；二、釋；三、示無三性過分二：一、標；二、釋；四、示染凈不可得過分二：一、標；二、釋；五、示於一切時明不生過；六、示違教過分三：一、立正義；二、征；三、答所以。第二，立無明（avidyā，無明）非是邪智性義分二：一、立彼宗；二、廣示其過分二：一、定立宗；二、破邪執分三：一、破除慧明智餘一切智皆邪智見分二：一、標；二、釋；第二，破唯染污邪執性智是邪智見分二：一、立違理過分三：一、總標；二、別釋分二：一、立過；二、別釋分二：一、明無明相（avidyā-lakṣaṇa，無明的特徵）分二：一、標；二、釋；二、明五見性（pañca-dṛṣṭi-svabhāva，五種錯誤的見解的性質）分二：一、標；二、釋分二：一、明身見相（satkāya-dṛṣṭi-lakṣaṇa，認為五蘊和合的身體是真實自我的見解的特徵）；二、明餘四見相；三、明總結。第二，立違教過分二：一、總標；二、別釋分二如論。第三，破諸煩惱相應邪智是無明見分二：一、總標；二、別釋分四：一、示諸見常與無明不相應過分二：一、標；二、釋；二、示非癡是增上過分二：一、標；二、釋；三、示非愚癡體可成癡性過分二：一、立喻；二、法合；四、立如非煩惱性諸心心法與余煩惱相應喻以顯別有無明是心法義分二：一、立喻；二、法合。 分七中第三，明身等三行善巧相分三：一、標經句分二：一、標；二、釋；二、明經意趣分二：一、明身行分二：一、依入出息風明身行相分二：一、標；二、釋；二、依善惡等業明身行相分二：一、標；二、釋；二、例明語意二行分二：一、明語行；二、明意行；第三、明總結。 分
【English Translation】 English version The difference between latent and manifest kleśas (afflictions) is divided into two parts: 1. Statement; 2. Explanation; 3. Showing the fault of non-three natures, divided into two parts: 1. Statement; 2. Explanation; 4. Showing the fault of the unobtainability of purity and impurity, divided into two parts: 1. Statement; 2. Explanation; 5. Showing the fault of non-arising of clarity at all times; 6. Showing the fault of contradicting the teachings, divided into three parts: 1. Establishing the correct meaning; 2. Questioning; 3. Answering the reason. Secondly, establishing the meaning that avidyā (ignorance) is not of the nature of false wisdom, divided into two parts: 1. Establishing their doctrine; 2. Broadly showing its faults, divided into two parts: 1. Firmly establishing the doctrine; 2. Refuting wrong views, divided into three parts: 1. Refuting the view that all wisdom other than prajñā (wisdom) and jñāna (knowledge) is false wisdom, divided into two parts: 1. Statement; 2. Explanation; Secondly, refuting the view that only defiled and wrongly held wisdom is false wisdom, divided into two parts: 1. Establishing the fault of contradicting reason, divided into three parts: 1. General statement; 2. Separate explanation, divided into two parts: 1. Establishing the fault; 2. Separate explanation, divided into two parts: 1. Explaining the characteristics of avidyā (avidyā-lakṣaṇa), divided into two parts: 1. Statement; 2. Explanation; 2. Explaining the nature of the five views (pañca-dṛṣṭi-svabhāva), divided into two parts: 1. Statement; 2. Explanation, divided into two parts: 1. Explaining the characteristics of satkāya-dṛṣṭi (the view of a real self in the aggregates); 2. Explaining the characteristics of the other four views; 3. Summary. Secondly, establishing the fault of contradicting the teachings, divided into two parts: 1. General statement; 2. Separate explanation, divided into two parts as in the treatise. Thirdly, refuting the view that false wisdom associated with all afflictions is avidyā, divided into two parts: 1. General statement; 2. Separate explanation, divided into four parts: 1. Showing the fault that the views are always not associated with avidyā, divided into two parts: 1. Statement; 2. Explanation; 2. Showing that it is not moha (delusion) that is the predominant factor, divided into two parts: 1. Statement; 2. Explanation; 3. Showing that the substance of foolishness cannot become the nature of delusion, divided into two parts: 1. Establishing an analogy; 2. Combining the Dharma; 4. Establishing an analogy, such as mental factors that are not of the nature of afflictions being associated with other afflictions, to show that there is a separate avidyā that is a mental factor, divided into two parts: 1. Establishing an analogy; 2. Combining the Dharma. In the third of the seven sections, explaining the skillful aspects of the three actions of body, etc., divided into three parts: 1. Stating the sutra verses, divided into two parts: 1. Statement; 2. Explanation; 2. Explaining the meaning of the sutra, divided into two parts: 1. Explaining bodily action, divided into two parts: 1. Explaining bodily action based on the wind of inhalation and exhalation, divided into two parts: 1. Statement; 2. Explanation; 2. Explaining bodily action based on good and bad actions, divided into two parts: 1. Statement; 2. Explanation; 2. Explaining the actions of speech and mind by analogy, divided into two parts: 1. Explaining speech action; 2. Explaining mental action; 3. Summary. Division
七中第四明十二有支隨生何界何地即彼界地所攝善巧相。
分七中第五明十二有支三攝等善巧相分四 一明十二有支三道攝義分三。一明業道攝相分二。一標。二釋。二明煩惱道攝相分二。一標。二釋。三明苦道攝相 第二明十二有支業攝義分三。一明二業攝相分二。一明引業攝分二。一標。二釋。二明生業攝分二。一標。二釋。二明三煩惱業攝相分二。一明引業攝分二。一標。二釋。二明生業攝分二。一標。二釋。三明七苦業攝相分二。一明未來苦果攝分二。一標。二釋。二明未來苦因攝分二。一標。二釋 第三明十二有支中識等五支現苦攝義分三。一標。二釋。三列名分五如論 第四明十二有支因果攝義分二。一明果攝相。二明因攝相。
分七中第六廣明無知作業體相分五。一總標。二列名分五如論。三別釋。四總結。五顯過 別釋分五 一明能生疑無知相分二。一略釋分二。一標。二引經證成。二廣解分二。一明三際相分二。一標三際義分三如論。二釋前後二際義分二如論。二明三際疑及無知相分三。一明過去疑生處。二明未來疑生處。三明現在疑生處 第二明能生愛無知相分二。一立因分三如論。二顯果分四如論 第三明能生非處信無知相分二。一立因分四如論。二顯果 第四明能生見無知相分
【現代漢語翻譯】 現代漢語譯本：第七部分中的第四點，闡明十二有支（十二因緣，指生命輪迴的十二個環節）隨生於何界何地，以及該界地所包含的善巧之相。
第七部分中的第五點，闡明十二有支的三攝（三道所攝）等善巧之相，分為四個部分：第一，闡明十二有支的三道所攝之義，分為三個部分：第一，闡明業道所攝之相，分為兩個部分：第一，標示；第二，解釋。第二，闡明煩惱道所攝之相，分為兩個部分：第一，標示；第二，解釋。第三，闡明苦道所攝之相。第二，闡明十二有支的業所攝之義，分為三個部分：第一，闡明二業所攝之相，分為兩個部分：第一，闡明引業（能引導下一生的業）所攝，分為兩個部分：第一，標示；第二，解釋。第二，闡明生業（能產生果報的業）所攝，分為兩個部分：第一，標示；第二，解釋。第二，闡明三煩惱業所攝之相，分為兩個部分：第一，闡明引業所攝，分為兩個部分：第一，標示；第二，解釋。第二，闡明生業所攝，分為兩個部分：第一，標示；第二，解釋。第三，闡明七苦業所攝之相，分為兩個部分：第一，闡明未來苦果所攝，分為兩個部分：第一，標示；第二，解釋。第二，闡明未來苦因所攝，分為兩個部分：第一，標示；第二，解釋。第三，闡明十二有支中識（意識）、名色（精神和物質）、六入（六根）、觸（接觸）、受（感受）這五支為現苦所攝之義，分為三個部分：第一，標示；第二，解釋；第三，列出名稱，分為五個部分，如論中所述。第四，闡明十二有支的因果所攝之義，分為兩個部分：第一，闡明果所攝之相；第二，闡明因所攝之相。
第七部分中的第六點，廣泛闡明無知（無明）作業的體相，分為五個部分：第一，總標；第二，列出名稱，分為五個部分，如論中所述；第三，分別解釋；第四，總結；第五，顯示過患。分別解釋分為五個部分：第一，闡明能生疑的無知之相，分為兩個部分：第一，略釋，分為兩個部分：第一，標示；第二，引用經文證明。第二，廣解，分為兩個部分：第一，闡明三際相（過去、現在、未來），分為兩個部分：第一，標示三際之義，分為三個部分，如論中所述；第二，解釋前後二際之義，分為兩個部分，如論中所述。第二，闡明三際的疑及無知之相，分為三個部分：第一，闡明過去疑的生處；第二，闡明未來疑的生處；第三，闡明現在疑的生處。第二，闡明能生愛的無知之相，分為兩個部分：第一，立因，分為三個部分，如論中所述；第二，顯果，分為四個部分，如論中所述。第三，闡明能生非處信（不正信）的無知之相，分為兩個部分：第一，立因，分為四個部分，如論中所述；第二，顯果。第四，闡明能生見的無知之相。
【English Translation】 English version: The fourth point in the seventh section elucidates in which realm and location the arising of the twelve Nidānas (twelve links of dependent origination, referring to the twelve links in the cycle of life and death) occurs, and the skillful aspects encompassed by that realm and location.
The fifth point in the seventh section elucidates the skillful aspects of the three Saṃgrahas (three paths encompassed) of the twelve Nidānas, divided into four parts: First, elucidating the meaning of the three paths encompassing the twelve Nidānas, divided into three parts: First, elucidating the aspects encompassed by the Karma Path, divided into two parts: First, indication; second, explanation. Second, elucidating the aspects encompassed by the Klesha (affliction) Path, divided into two parts: First, indication; second, explanation. Third, elucidating the aspects encompassed by the Duḥkha (suffering) Path. Second, elucidating the meaning of the Karma encompassing the twelve Nidānas, divided into three parts: First, elucidating the aspects encompassed by the two Karmas, divided into two parts: First, elucidating the Karma that leads to rebirth (Ākṣepaka Karma), divided into two parts: First, indication; second, explanation. Second, elucidating the Karma that produces results (Janaka Karma), divided into two parts: First, indication; second, explanation. Second, elucidating the aspects encompassed by the three Klesha Karmas, divided into two parts: First, elucidating the Ākṣepaka Karma, divided into two parts: First, indication; second, explanation. Second, elucidating the Janaka Karma, divided into two parts: First, indication; second, explanation. Third, elucidating the aspects encompassed by the seven Duḥkha Karmas, divided into two parts: First, elucidating the future Duḥkha results encompassed, divided into two parts: First, indication; second, explanation. Second, elucidating the future Duḥkha causes encompassed, divided into two parts: First, indication; second, explanation. Third, elucidating the meaning of the five Nidānas—Vijñāna (consciousness), Nāmarūpa (name and form), Ṣaḍāyatana (six sense bases), Sparśa (contact), and Vedanā (feeling)—as being encompassed by present suffering, divided into three parts: First, indication; second, explanation; third, listing the names, divided into five parts, as described in the treatise. Fourth, elucidating the meaning of cause and effect encompassing the twelve Nidānas, divided into two parts: First, elucidating the aspects encompassed by the effect; second, elucidating the aspects encompassed by the cause.
The sixth point in the seventh section extensively elucidates the nature and characteristics of the actions of Avidyā (ignorance), divided into five parts: First, general indication; second, listing the names, divided into five parts, as described in the treatise; third, separate explanations; fourth, summary; fifth, revealing the faults. The separate explanations are divided into five parts: First, elucidating the aspects of Avidyā that can generate doubt, divided into two parts: First, brief explanation, divided into two parts: First, indication; second, citing scriptures to prove it. Second, extensive explanation, divided into two parts: First, elucidating the three times (past, present, and future), divided into two parts: First, indicating the meaning of the three times, divided into three parts, as described in the treatise; second, explaining the meaning of the past and future times, divided into two parts, as described in the treatise. Second, elucidating the aspects of doubt and Avidyā in the three times, divided into three parts: First, elucidating the place where doubt arises in the past; second, elucidating the place where doubt arises in the future; third, elucidating the place where doubt arises in the present. Second, elucidating the aspects of Avidyā that can generate attachment (Tṛṣṇā), divided into two parts: First, establishing the cause, divided into three parts, as described in the treatise; second, revealing the result, divided into four parts, as described in the treatise. Third, elucidating the aspects of Avidyā that can generate wrong belief (Ahetu-apratyaya-dṛṣṭi), divided into two parts: First, establishing the cause, divided into four parts, as described in the treatise; second, revealing the result. Fourth, elucidating the aspects of Avidyā that can generate views (Dṛṣṭi).
三。一立正義分二。一立因。二顯果。二徴。三答所以分二。一立因分二如論。二顯果分二如論 第五明能生我慢無知相分五。一標經句。二立正義分二。一立因。二顯果。三徴。四答所以分二。一依不了善等果明生增上慢分二。一立因。二顯果。二依不了得沙門果明生增上慢分三。一立正義。二徴。三答所以。五明總結 大門分五中第四明總結分二。一標。二釋分五如論 大門分五中第五明五種無知過失分五。一明無知所生疑雜染過失分二。一立因。二顯果。二明無知所生愛雜染過失分二。一立因。二顯果。三明無知所生信解雜染過失分二。一立因。二顯果分二如論。四明無知所生見雜染過失分二。一立因。二顯果。五明無知所生增上慢雜染過失分二。一立因。二顯果分二如論。
分七中第七明十二有支差別廣義指前文等善巧之相分二。一明差別廣義指其本地。二明十二有支次第能攝及依止等不可見義 明六善巧第二廣答分六中第五廣答處非處善巧相分三。一立生起。二以頌略釋分三如論。三長行廣解分三 一明處非處體相分二。一立正義分二。一明處之體義分二。一問。二答。二明非處體義分二。一問。二答。二明總結 第二明處非處顯現意趣分二。一問。二答分二如論 第三明處非處門義差別分二。一明
【現代漢語翻譯】 現代漢語譯本 三、確立正義分兩個部分：一、確立原因。二、顯示結果。 二、提問。三、回答原因，分為兩個部分：一、確立原因，分為兩個部分，如論中所述。二、顯示結果，分為兩個部分，如論中所述。 第五，闡明產生我慢（Ātmamāna，認為自我是真實存在的錯誤觀念）和無知之相，分為五個部分：一、標出經文語句。二、確立正義，分為兩個部分：一、確立原因。二、顯示結果。三、提問。四、回答原因，分為兩個部分：一、依據不了義的善等果，闡明產生增上慢（Adhimāna，未證得的境界誤以為已證得）的原因，分為兩個部分：一、確立原因。二、顯示結果。二、依據不了義的證得沙門（Śrāmaṇa，出家修行者）果，闡明產生增上慢的原因，分為三個部分：一、確立正義。二、提問。三、回答原因。五、總結。 大門分為五個部分，其中第四個部分是總結，分為兩個部分：一、標示。二、解釋，分為五個部分，如論中所述。 大門分為五個部分，其中第五個部分是闡明五種無知的過失，分為五個部分：一、闡明無知所產生的疑雜染過失，分為兩個部分：一、確立原因。二、顯示結果。二、闡明無知所產生的愛雜染過失，分為兩個部分：一、確立原因。二、顯示結果。三、闡明無知所產生的信解雜染過失，分為兩個部分：一、確立原因。二、顯示結果，分為兩個部分，如論中所述。四、闡明無知所產生的見雜染過失，分為兩個部分：一、確立原因。二、顯示結果。五、闡明無知所產生的增上慢雜染過失，分為兩個部分：一、確立原因。二、顯示結果，分為兩個部分，如論中所述。 分為七個部分，其中第七個部分是闡明十二有支（Dvādaśāṅga-pratītyasamutpāda，十二因緣）的差別廣義，指向前文等善巧之相，分為兩個部分：一、闡明差別廣義，指向其本地。二、闡明十二有支的次第能攝及依止等不可見義。 闡明六善巧，第二是廣答，分為六個部分，其中第五個部分是廣答處非處善巧相，分為三個部分：一、確立生起。二、用偈頌略釋，分為三個部分，如論中所述。三、用長行廣解，分為三個部分：一、闡明處非處體相，分為兩個部分：一、確立正義，分為兩個部分：一、闡明處之體義，分為兩個部分：一、提問。二、回答。二、闡明非處體義，分為兩個部分：一、提問。二、回答。二、總結。第二，闡明處非處顯現意趣，分為兩個部分：一、提問。二、回答，分為兩個部分，如論中所述。第三，闡明處非處門義差別，分為兩個部分：一、闡明
【English Translation】 English version Three. Establishing Righteousness is divided into two parts: 1. Establishing the cause. 2. Revealing the result. Two. Questioning. Three. Answering the reason, divided into two parts: 1. Establishing the cause, divided into two parts, as stated in the treatise. 2. Revealing the result, divided into two parts, as stated in the treatise. Fifth, elucidating the characteristics of arising self-conceit (Ātmamāna, the erroneous view that the self is real) and ignorance, divided into five parts: 1. Marking the scriptural phrases. 2. Establishing righteousness, divided into two parts: 1. Establishing the cause. 2. Revealing the result. 3. Questioning. 4. Answering the reason, divided into two parts: 1. Based on the inconclusive good results, explaining the cause of arising superior conceit (Adhimāna, mistaking an unachieved state for an achieved one), divided into two parts: 1. Establishing the cause. 2. Revealing the result. 2. Based on the inconclusive attainment of the Śrāmaṇa (ascetic practitioner) fruit, explaining the cause of arising superior conceit, divided into three parts: 1. Establishing righteousness. 2. Questioning. 3. Answering the reason. 5. Summarizing. The main section is divided into five parts, the fourth of which is summarizing, divided into two parts: 1. Marking. 2. Explaining, divided into five parts, as stated in the treatise. The main section is divided into five parts, the fifth of which is elucidating the five kinds of faults of ignorance, divided into five parts: 1. Elucidating the defilement of doubt arising from ignorance, divided into two parts: 1. Establishing the cause. 2. Revealing the result. 2. Elucidating the defilement of attachment arising from ignorance, divided into two parts: 1. Establishing the cause. 2. Revealing the result. 3. Elucidating the defilement of faith and understanding arising from ignorance, divided into two parts: 1. Establishing the cause. 2. Revealing the result, divided into two parts, as stated in the treatise. 4. Elucidating the defilement of views arising from ignorance, divided into two parts: 1. Establishing the cause. 2. Revealing the result. 5. Elucidating the defilement of superior conceit arising from ignorance, divided into two parts: 1. Establishing the cause. 2. Revealing the result, divided into two parts, as stated in the treatise. Divided into seven parts, the seventh of which is elucidating the differences and extensive meanings of the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda), pointing to the skillful aspects of the preceding text, divided into two parts: 1. Elucidating the differences and extensive meanings, pointing to their original location. 2. Elucidating the sequential inclusion and reliance of the twelve links of dependent origination, and other invisible meanings. Elucidating the six kinds of skillfulness, the second is extensive answering, divided into six parts, the fifth of which is extensively answering the aspects of skillfulness in what is possible and impossible, divided into three parts: 1. Establishing the arising. 2. Briefly explaining with verses, divided into three parts, as stated in the treatise. 3. Extensively explaining with prose, divided into three parts: 1. Elucidating the substance and characteristics of what is possible and impossible, divided into two parts: 1. Establishing righteousness, divided into two parts: 1. Elucidating the substance and meaning of what is possible, divided into two parts: 1. Questioning. 2. Answering. 2. Elucidating the substance and meaning of what is impossible, divided into two parts: 1. Questioning. 2. Answering. 2. Summarizing. Second, elucidating the intention of revealing what is possible and impossible, divided into two parts: 1. Questioning. 2. Answering, divided into two parts, as stated in the treatise. Third, elucidating the differences in the meaning of the gate of what is possible and impossible, divided into two parts: 1. Elucidating
門義。二明緣起及處非處善巧差別義。初文分二異門。初門依成辨等四法立門義。第二異門依四道理立門義。
初門分六。一總問。二略答分二。一標。二釋。三徴問。四列名分四如論。五明立門意趣分二。一問。二答。六別釋分四 一明成辨門差別相分六。一總問。二立生起。三略釋。四列名分三如論。五別釋分三。一明諸根越所作義分二。一總標。二別釋分二。一依眼根明處非處義分二。一明非處義。二明是處義。二例依余根明處非處義。第二明大種越所作義分二。一總標。二別釋分二。一依地大明處非處義分二。一明非處義。二明是處義。二例依余大明處非處義。第三明資生越所作義分二。一總標。二別釋分五。一依種子明處非處義分二如論。二依牛角等明處非處義分二如論。三依水瓶等明處非處義分二如論。四沙等明處非處義分二如論。五依濕木等明處非處義分二如論。第六明總結 第二合會門差別相分三。一總問。二廣答分六。一依明闇明處非處相分二如論。二依粗分水火明處非處相分二如論。三依粗色聚明處非處相分二如論。四依同一種類二心心法明處非處相分二如論。五依善不善等法明處非處相分二如論。六依愛非愛果明處非處相分二如論。第三明總結 第三明證得門差別相分三。一總問。二廣
【現代漢語翻譯】 現代漢語譯本：
門義：二、闡明緣起以及處非處善巧差別的意義。首先，第一部分分為兩個不同的方面。第一個方面依據成就、辨別等四種法來確立門義。第二個方面依據四種道理來確立門義。
第一個方面分為六個部分。一、總的提問。二、簡略的回答，分為兩個小部分：一、標示。二、解釋。三、進一步提問。四、列舉名稱，分為四個部分，如同論中所述。五、闡明確立門義的意圖，分為兩個部分：一、提問。二、回答。六、分別解釋，分為四個部分：一、闡明成就辨別門的差別相，分為六個部分：一、總的提問。二、確立生起。三、簡略解釋。四、列舉名稱，分為三個部分，如同論中所述。五、分別解釋，分為三個部分：一、闡明諸根超越所作的意義，分為兩個部分：一、總的標示。二、分別解釋，分為兩個部分：一、依據眼根闡明處非處的意義，分為兩個部分：一、闡明非處的意義。二、闡明是處的意義。二、舉例依據其餘的根闡明處非處的意義。第二、闡明大種超越所作的意義，分為兩個部分：一、總的標示。二、分別解釋，分為兩個部分：一、依據地大闡明處非處的意義，分為兩個部分：一、闡明非處的意義。二、闡明是處的意義。二、舉例依據其餘的大種闡明處非處的意義。第三、闡明資生超越所作的意義，分為兩個部分：一、總的標示。二、分別解釋，分為五個部分：一、依據種子闡明處非處的意義，分為兩個部分，如同論中所述。二、依據牛角等闡明處非處的意義，分為兩個部分，如同論中所述。三、依據水瓶等闡明處非處的意義，分為兩個部分，如同論中所述。四、依據沙等闡明處非處的意義，分為兩個部分，如同論中所述。五、依據濕木等闡明處非處的意義，分為兩個部分，如同論中所述。第六、總結。
第二、合會門差別相，分為三個部分：一、總的提問。二、詳細的回答，分為六個部分：一、依據明暗闡明處非處的相，分為兩個部分，如同論中所述。二、依據粗分的水火闡明處非處的相，分為兩個部分，如同論中所述。三、依據粗色聚闡明處非處的相，分為兩個部分，如同論中所述。四、依據同一種類的二心心法闡明處非處的相，分為兩個部分，如同論中所述。五、依據善不善等法闡明處非處的相，分為兩個部分，如同論中所述。六、依據愛非愛果闡明處非處的相，分為兩個部分，如同論中所述。第三、總結。
第三、闡明證得門差別相，分為三個部分：一、總的提問。二、詳細的回答。
【English Translation】 English version:
Meaning of the Gates: Second, to elucidate the meaning of dependent origination and the skillful discernment of what is possible and impossible. Initially, the first section is divided into two different aspects. The first aspect establishes the meaning of the gates based on the four dharmas (laws/principles) of accomplishment, discernment, etc. The second aspect establishes the meaning of the gates based on the four kinds of reasoning.
The first aspect is divided into six parts. 1. General question. 2. Brief answer, divided into two sub-parts: 1. Indication. 2. Explanation. 3. Further inquiry. 4. Enumeration of names, divided into four parts, as stated in the treatise. 5. Elucidating the intention of establishing the meaning of the gates, divided into two parts: 1. Question. 2. Answer. 6. Separate explanations, divided into four parts: 1. Elucidating the differences in the gate of accomplishment and discernment, divided into six parts: 1. General question. 2. Establishing arising. 3. Brief explanation. 4. Enumeration of names, divided into three parts, as stated in the treatise. 5. Separate explanations, divided into three parts: 1. Elucidating the meaning of the sense faculties (諸根) transcending what is made, divided into two parts: 1. General indication. 2. Separate explanations, divided into two parts: 1. Elucidating the meaning of what is possible and impossible based on the eye faculty, divided into two parts: 1. Elucidating the meaning of what is impossible. 2. Elucidating the meaning of what is possible. 2. Illustrating the meaning of what is possible and impossible based on the remaining sense faculties. Second, elucidating the meaning of the great elements (大種) transcending what is made, divided into two parts: 1. General indication. 2. Separate explanations, divided into two parts: 1. Elucidating the meaning of what is possible and impossible based on the earth element, divided into two parts: 1. Elucidating the meaning of what is impossible. 2. Elucidating the meaning of what is possible. 2. Illustrating the meaning of what is possible and impossible based on the remaining great elements. Third, elucidating the meaning of sustenance (資生) transcending what is made, divided into two parts: 1. General indication. 2. Separate explanations, divided into five parts: 1. Elucidating the meaning of what is possible and impossible based on seeds, divided into two parts, as stated in the treatise. 2. Elucidating the meaning of what is possible and impossible based on cow horns, etc., divided into two parts, as stated in the treatise. 3. Elucidating the meaning of what is possible and impossible based on water bottles, etc., divided into two parts, as stated in the treatise. 4. Elucidating the meaning of what is possible and impossible based on sand, etc., divided into two parts, as stated in the treatise. 5. Elucidating the meaning of what is possible and impossible based on damp wood, etc., divided into two parts, as stated in the treatise. Sixth, summary.
Second, the differences in the gate of combination, divided into three parts: 1. General question. 2. Detailed answer, divided into six parts: 1. Elucidating the aspects of what is possible and impossible based on light and darkness, divided into two parts, as stated in the treatise. 2. Elucidating the aspects of what is possible and impossible based on the coarse divisions of water and fire, divided into two parts, as stated in the treatise. 3. Elucidating the aspects of what is possible and impossible based on aggregates of coarse matter, divided into two parts, as stated in the treatise. 4. Elucidating the aspects of what is possible and impossible based on two minds and mental factors of the same kind, divided into two parts, as stated in the treatise. 5. Elucidating the aspects of what is possible and impossible based on wholesome and unwholesome dharmas, divided into two parts, as stated in the treatise. 6. Elucidating the aspects of what is possible and impossible based on the results of love and non-love, divided into two parts, as stated in the treatise. Third, summary.
Third, elucidating the differences in the gate of attainment, divided into three parts: 1. General question. 2. Detailed answer.
答分七。一依石女明處非處相分二如論。二依半擇迦明處非處相分二如論。三依盲等明處非處相分二如論。四依未具資糧明處非處相分二如論。五依聖道明處非處相分二如論。六依人趣等飲食明處非處相分二如論。七依不捨那落迦身等明處非處相分二如論。第三總結 第四明現行門差別相分三。一總問。二廣答分十一。一依地界自相作余界相明處非處相分二如論。二依水等余界明處非處相。三依不得天眼明處非處相分二如論。四依不得天耳等明處非處相。五依有貪愛等明處非處相。六依瞋等明處非處相。七依不斷煩惱明處非處相分二如論。八依余菩提分法明處非處相。九依不捨諍見等明處非處相分二如論。十依一切智見明處非處相分二如論。十一依已入大地明處非處相分二如論。第三明總結。
第二異門依四道理立門差別分四。一總標。二列名分四如論。三別釋分二。一明處義。二明非處義。四明總結。
明門義差別分二中第二明起緣及處非處善巧差別等義分二 一明二善巧差別相分二。一問。二答分二。一答緣起善巧差別。二答處非處善巧差別 二明無不盡義。
明六善巧第二廣答分六中第六廣答根善巧相分三。一立生起。二以頌略釋分四如論。三長行廣解分四。
一明根義善巧相分二。
【現代漢語翻譯】 現代漢語譯本：回答分為七個方面。第一，依據石女（沒有生育能力的女性）說明何處合理，何處不合理，分為兩種情況，如同經論所述。第二，依據半擇迦（太監）說明何處合理，何處不合理，分為兩種情況，如同經論所述。第三，依據盲人等說明何處合理，何處不合理，分為兩種情況，如同經論所述。第四，依據未具備足夠資糧者說明何處合理，何處不合理，分為兩種情況，如同經論所述。第五，依據聖道說明何處合理，何處不合理，分為兩種情況，如同經論所述。第六，依據人趣等飲食說明何處合理，何處不合理，分為兩種情況，如同經論所述。第七，依據不捨那落迦（地獄）之身等說明何處合理，何處不合理，分為兩種情況，如同經論所述。第三，總結。第四，說明現行門差別相，分為三個方面。第一，總提問。第二，詳細回答，分為十一個方面。第一，依據地界自相，作為其餘各界之相，說明何處合理，何處不合理，分為兩種情況，如同經論所述。第二，依據水等其餘各界說明何處合理，何處不合理。第三，依據不得天眼說明何處合理，何處不合理，分為兩種情況，如同經論所述。第四，依據不得天耳等說明何處合理，何處不合理。第五，依據有貪愛等說明何處合理，何處不合理。第六，依據瞋等說明何處合理，何處不合理。第七，依據不斷煩惱說明何處合理，何處不合理，分為兩種情況，如同經論所述。第八，依據其餘菩提分法說明何處合理，何處不合理。第九，依據不捨諍見等說明何處合理，何處不合理，分為兩種情況，如同經論所述。第十，依據一切智見說明何處合理，何處不合理，分為兩種情況，如同經論所述。第十一，依據已入大地說明何處合理，何處不合理，分為兩種情況，如同經論所述。第三，總結說明。 第二，異門依據四種道理建立門差別，分為四個方面。第一，總標。第二，列出名稱，分為四種，如同經論所述。第三，分別解釋，分為兩個方面。第一，說明『處』的含義。第二，說明『非處』的含義。第四，總結。 說明門的意義差別，分為兩部分，第二部分說明生起因緣以及何處合理、何處不合理的善巧差別等意義，分為兩個方面。第一，說明兩種善巧的差別相，分為兩個方面。第一，提問。第二，回答，分為兩個方面。第一，回答緣起善巧的差別。第二，回答何處合理、何處不合理的善巧差別。第二，說明沒有不窮盡的意義。 說明六種善巧，第二部分詳細回答，分為六個方面，第六個方面詳細回答根善巧相，分為三個方面。第一，建立生起。第二，用頌文簡略解釋，分為四種，如同經論所述。第三，用長行文詳細解釋，分為四個方面。 第一，說明根義善巧相，分為兩個方面。
【English Translation】 English version: The answer is divided into seven aspects. First, based on a 'stone woman' (a woman who cannot bear children), explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Second, based on a 'pandaka' (eunuch), explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Third, based on the blind, etc., explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Fourth, based on those who have not accumulated sufficient resources, explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Fifth, based on the 'noble path', explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Sixth, based on the diet of humans, etc., explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Seventh, based on not abandoning the body of 'Naraka' (hell), etc., explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Third, summarize. Fourth, explain the differences in the 'present action door', divided into three aspects. First, a general question. Second, a detailed answer, divided into eleven aspects. First, based on the self-nature of the 'earth element', as the nature of the remaining elements, explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Second, based on the remaining elements such as 'water', explain what is reasonable and what is unreasonable. Third, based on not obtaining the 'divine eye', explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Fourth, based on not obtaining the 'divine ear', etc., explain what is reasonable and what is unreasonable. Fifth, based on having 'greed', etc., explain what is reasonable and what is unreasonable. Sixth, based on 'anger', etc., explain what is reasonable and what is unreasonable. Seventh, based on not ceasing 'afflictions', explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Eighth, based on the remaining 'factors of enlightenment', explain what is reasonable and what is unreasonable. Ninth, based on not abandoning 'contentious views', etc., explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Tenth, based on 'omniscience', explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Eleventh, based on having entered the 'great earth', explain what is reasonable and what is unreasonable, divided into two situations, as described in the scriptures. Third, summarize the explanation. Second, the different doors establish the differences between the doors based on four principles, divided into four aspects. First, a general statement. Second, list the names, divided into four types, as described in the scriptures. Third, explain separately, divided into two aspects. First, explain the meaning of 'place'. Second, explain the meaning of 'non-place'. Fourth, summarize. Explain the differences in the meaning of the doors, divided into two parts, the second part explains the meaning of the arising conditions and the skillful differences between what is reasonable and what is unreasonable, divided into two aspects. First, explain the differences between the two skillful means, divided into two aspects. First, ask a question. Second, answer, divided into two aspects. First, answer the differences in the skillful means of arising conditions. Second, answer the skillful differences between what is reasonable and what is unreasonable. Second, explain the meaning of not being exhaustive. Explain the six skillful means, the second part answers in detail, divided into six aspects, the sixth aspect answers in detail the skillful means of the roots, divided into three aspects. First, establish the arising. Second, briefly explain with verses, divided into four types, as described in the scriptures. Third, explain in detail with prose, divided into four aspects. First, explain the skillful means of the meaning of the roots, divided into two aspects.
一問。二答。
長行廣解分四中第二明顯說二十二根意趣善巧相分二。一問。二答分二如論。
長行廣解分四中第三明建立二十二根善巧相分三。一總問。二廣答。三中頌總結 廣答分八異門。
初門依隨境界轉等明建立善巧相分六。一依能取境增上義立眼等六根。二依安立家族增上義立男女二根。三依活性命事義立命根。四依受用果增上義立苦等五根。五依安立世間清凈增上義立信等五根。六依出世清凈增上義立未知已知根等三根。
第二異門依受用顯境等明建立善巧相分五。一依受用顯境立眼等六根。二依受用隱境立男女二根。三依受用境界時分邊際立一命根。四依受用境界發生雜染立苦等五根。五依安立清凈立信等八根。
第三異門依顯于內門受用境界等明建立善巧相分五。一依內門受境立眼等六根。二依外門受境立男女二根。三依受用內身立一命根。四依受用外境及內發生雜染立苦等五根。五依對治雜染安立凈品立信等八根。
第四異依止端嚴等明建立善巧相分六。一依端嚴立眼等五根。二依隨自在轉立一意根。三依依止安住立一命根。四依依止出生立男女二根。五依依止損益立苦等五根。六依依止解脫立信等八根。
第五異門依顯有情事等明建立善巧相分六。
【現代漢語翻譯】 現代漢語譯本 一、問。二、答。
在長行廣解的四部分中，第二部分是明顯地說明二十二根的意趣和善巧相，分為兩部分：一、問。二、答。這兩部分又如論中所述。
在長行廣解的四部分中，第三部分是闡明建立二十二根的善巧相，分為三部分：一、總問。二、廣答。三、用頌文總結。廣答又分為八個不同的方面。
第一個方面是依據隨順境界的轉變等來闡明建立的善巧相，分為六部分：一、依據能取境界的增上義建立眼等六根（眼根、耳根、鼻根、舌根、身根、意根）。二、依據安立家族的增上義建立男女二根（男根、女根）。三、依據活性的命事義建立命根（命根）。四、依據受用果的增上義建立苦等五根（苦根、樂根、喜根、憂根、舍根）。五、依據安立世間清凈的增上義建立信等五根（信根、精進根、念根、定根、慧根）。六、依據出世間清凈的增上義建立未知當知根等三根（未知當知根、已知根、具知根）。
第二個不同的方面是依據受用顯現境界等來闡明建立的善巧相，分為五部分：一、依據受用顯現境界建立眼等六根。二、依據受用隱沒境界建立男女二根。三、依據受用境界的時間分際建立一個命根。四、依據受用境界發生雜染建立苦等五根。五、依據安立清凈建立信等八根（信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根）。
第三個不同的方面是依據在內門顯現受用境界等來闡明建立的善巧相，分為五部分：一、依據內門受用境界建立眼等六根。二、依據外門受用境界建立男女二根。三、依據受用內身建立一個命根。四、依據受用外境以及內在發生雜染建立苦等五根。五、依據對治雜染安立清凈品建立信等八根。
第四個不同的方面是依據依止端嚴等來闡明建立的善巧相，分為六部分：一、依據端嚴建立眼等五根（眼根、耳根、鼻根、舌根、身根）。二、依據隨順自在運轉建立一個意根（意根）。三、依據依止安住建立一個命根（命根）。四、依據依止出生建立男女二根（男根、女根）。五、依據依止損益建立苦等五根（苦根、樂根、喜根、憂根、舍根）。六、依據依止解脫建立信等八根（信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根）。
第五個不同的方面是依據顯現有情事等來闡明建立的善巧相，分為六部分：
【English Translation】 English version One question. Two answers.
Among the four parts of the extended explanation in prose, the second part clearly explains the meaning and skillful aspects of the twenty-two roots, divided into two parts: One question. Two answers. These two parts are as described in the treatise.
Among the four parts of the extended explanation in prose, the third part elucidates the skillful aspects of establishing the twenty-two roots, divided into three parts: One, a general question. Two, a detailed answer. Three, a summary in verse. The detailed answer is further divided into eight different aspects.
The first aspect is based on the transformation of following the realm, etc., to elucidate the skillful aspects of establishment, divided into six parts: One, based on the increasing meaning of being able to grasp the realm, establish the six roots such as the eye (eye root, ear root, nose root, tongue root, body root, mind root). Two, based on the increasing meaning of establishing the family, establish the two roots of male and female (male root, female root). Three, based on the meaning of the life-matter of activity, establish the life root (life root). Four, based on the increasing meaning of enjoying the fruit, establish the five roots such as suffering (suffering root, pleasure root, joy root, sorrow root, equanimity root). Five, based on the increasing meaning of establishing worldly purity, establish the five roots such as faith (faith root, vigor root, mindfulness root, concentration root, wisdom root). Six, based on the increasing meaning of transcendental purity, establish the three roots such as the root of 'not-yet-knowing-what-will-be-known' (anajñatamajñasyāmi-indriya), the known root (ājñā-indriya), and the root of complete knowledge (ājñā-tāvindriya).
The second different aspect is based on enjoying and manifesting the realm, etc., to elucidate the skillful aspects of establishment, divided into five parts: One, based on enjoying and manifesting the realm, establish the six roots such as the eye. Two, based on enjoying and concealing the realm, establish the two roots of male and female. Three, based on enjoying the temporal boundaries of the realm, establish one life root. Four, based on enjoying the realm and the arising of defilements, establish the five roots such as suffering. Five, based on establishing purity, establish the eight roots such as faith (faith root, vigor root, mindfulness root, concentration root, wisdom root, anajñatamajñasyāmi-indriya, ājñā-indriya, ājñā-tāvindriya).
The third different aspect is based on manifesting the realm of enjoyment, etc., within the inner gate, to elucidate the skillful aspects of establishment, divided into five parts: One, based on the inner gate enjoying the realm, establish the six roots such as the eye. Two, based on the outer gate enjoying the realm, establish the two roots of male and female. Three, based on enjoying the inner body, establish one life root. Four, based on enjoying the external realm and the internal arising of defilements, establish the five roots such as suffering. Five, based on counteracting defilements and establishing pure qualities, establish the eight roots such as faith.
The fourth different aspect is based on relying on beauty, etc., to elucidate the skillful aspects of establishment, divided into six parts: One, based on beauty, establish the five roots such as the eye (eye root, ear root, nose root, tongue root, body root). Two, based on following free movement, establish one mind root (mind root). Three, based on relying on abiding, establish one life root (life root). Four, based on relying on birth, establish the two roots of male and female (male root, female root). Five, based on relying on benefit and harm, establish the five roots such as suffering (suffering root, pleasure root, joy root, sorrow root, equanimity root). Six, based on relying on liberation, establish the eight roots such as faith (faith root, vigor root, mindfulness root, concentration root, wisdom root, anajñatamajñasyāmi-indriya, ājñā-indriya, ājñā-tāvindriya).
The fifth different aspect is based on manifesting sentient beings' affairs, etc., to elucidate the skillful aspects of establishment, divided into six parts:
一依顯有情事立眼等六根。二依生有情事立男女二根。三依令有情事若住若沒立一命根。四依顯諸有情受用境界立苦等五根。五依顯諸有情勝生方便立信等五根。六依顯諸有情定勝方便立未知已知根等三根。
第六異門依顯有情事等明建立善巧相分五。一依顯有情事立眼等六根。二依顯有情增長立男女二根。三依顯了有情壽漸損減立一命根。四依顯了有情興盛衰損立苦等五根。五依顯了有情功德過失立信等八根。
第七異門依假設等明建立善巧相分二。一依在家品立十四根分二。一立正義分四。一依如是名立眼等六根。二依種姓立男女二根。三依食等立苦等五根。四依長壽等立一命根。二總結 第二依出家品立信等八根分二。一立正義。二結。
第八異門依防護等明建立善巧相分六。一依防護根門立眼等六根。二依堪得出家證沙門果立男女二根。三依積集善品立一命根。四依正知而行立苦等五根。五依證沙門果方便道立信等五根。六依證沙門果立未知已知根等三根。
大門分三中第三明中頌總結分八如論。
第三長行廣解分四中第四明廣分別二十二根差別善巧相分六。一依作業等九法分別差別義。二依義等六法分別差別義。三釋六善巧差別名。四明六建立義。五明破六邪執義。六明六
【現代漢語翻譯】 現代漢語譯本 一、依據顯現的有情眾生的事物，建立眼等六根（眼根、耳根、鼻根、舌根、身根、意根）。 二、依據有情眾生的出生，建立男女二根（男根、女根）。 三、依據使有情眾生，或住世或死亡的事物，建立一命根（命根）。 四、依據顯現有情眾生所受用的境界，建立苦等五根（樂根、苦根、喜根、憂根、舍根）。 五、依據顯現有情眾生殊勝出生的方便，建立信等五根（信根、精進根、念根、定根、慧根）。 六、依據顯現有情眾生在禪定中獲得殊勝的方便，建立未知當知根等三根（未知當知根、已知根、具知根）。
第六異門，依據顯現有情眾生的事物等，闡明建立善巧相，分為五部分： 一、依據顯現有情眾生的事物，建立眼等六根（眼根、耳根、鼻根、舌根、身根、意根）。 二、依據顯現有情眾生的增長，建立男女二根（男根、女根）。 三、依據顯了有情眾生的壽命逐漸損減，建立一命根（命根）。 四、依據顯了有情眾生的興盛和衰損，建立苦等五根（樂根、苦根、喜根、憂根、舍根）。 五、依據顯了有情眾生的功德和過失，建立信等八根（信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根）。
第七異門，依據假設等，闡明建立善巧相，分為二部分： 一、依據在家品，建立十四根，分為二部分： 一、建立正義，分為四部分： 一、依據這樣的名稱，建立眼等六根（眼根、耳根、鼻根、舌根、身根、意根）。 二、依據種姓，建立男女二根（男根、女根）。 三、依據飲食等，建立苦等五根（樂根、苦根、喜根、憂根、舍根）。 四、依據長壽等，建立一命根（命根）。 二、總結。 第二、依據出家品，建立信等八根（信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根），分為二部分： 一、建立正義。 二、總結。
第八異門，依據防護等，闡明建立善巧相，分為六部分： 一、依據防護根門，建立眼等六根（眼根、耳根、鼻根、舌根、身根、意根）。 二、依據堪能得出家並證得沙門果，建立男女二根（男根、女根）。 三、依據積集善品，建立一命根（命根）。 四、依據正知而行，建立苦等五根（樂根、苦根、喜根、憂根、舍根）。 五、依據證得沙門果的方便道，建立信等五根（信根、精進根、念根、定根、慧根）。 六、依據證得沙門果，建立未知當知根等三根（未知當知根、已知根、具知根）。
大門分為三部分，其中第三部分闡明，頌的總結分為八部分，如論中所述。
第三長行廣解分為四部分，其中第四部分闡明，廣泛分別二十二根的差別善巧相，分為六部分： 一、依據作業等九法，分別差別義。 二、依據義等六法，分別差別義。 三、解釋六善巧差別的名稱。 四、闡明六建立義。 五、闡明破除六邪執義。 六、闡明六
【English Translation】 English version 1. Based on the phenomena of sentient beings, the six faculties such as the eye are established (eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty). 2. Based on the birth of sentient beings, the two faculties of male and female are established (male faculty, female faculty). 3. Based on the phenomena that cause sentient beings to either live or die, one life faculty is established (life faculty). 4. Based on the phenomena of the realms experienced by sentient beings, the five faculties such as suffering are established (pleasure faculty, pain faculty, joy faculty, sadness faculty, neutral faculty). 5. Based on the phenomena of the means for sentient beings to have superior births, the five faculties such as faith are established (faith faculty, effort faculty, mindfulness faculty, concentration faculty, wisdom faculty). 6. Based on the phenomena of the means for sentient beings to achieve superior concentration, the three faculties such as the faculty of 'about-to-know' are established (faculty of 'about-to-know', faculty of knowledge, faculty of complete knowledge).
The sixth different aspect, based on the phenomena of sentient beings, etc., clarifies the skillful aspects of establishment, divided into five parts: 1. Based on the phenomena of sentient beings, the six faculties such as the eye are established (eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty). 2. Based on the growth of sentient beings, the two faculties of male and female are established (male faculty, female faculty). 3. Based on the phenomena of the gradual decrease in the lifespan of sentient beings, one life faculty is established (life faculty). 4. Based on the phenomena of the prosperity and decline of sentient beings, the five faculties such as suffering are established (pleasure faculty, pain faculty, joy faculty, sadness faculty, neutral faculty). 5. Based on the phenomena of the merits and faults of sentient beings, the eight faculties such as faith are established (faith faculty, effort faculty, mindfulness faculty, concentration faculty, wisdom faculty, faculty of 'about-to-know', faculty of knowledge, faculty of complete knowledge).
The seventh different aspect, based on assumptions, etc., clarifies the skillful aspects of establishment, divided into two parts: 1. Based on the category of householders, fourteen faculties are established, divided into two parts: 1. Establishing the correct meaning, divided into four parts: 1. Based on such names, the six faculties such as the eye are established (eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty). 2. Based on lineage, the two faculties of male and female are established (male faculty, female faculty). 3. Based on food, etc., the five faculties such as suffering are established (pleasure faculty, pain faculty, joy faculty, sadness faculty, neutral faculty). 4. Based on longevity, etc., one life faculty is established (life faculty). 2. Conclusion. 2. Based on the category of renunciants, the eight faculties such as faith are established (faith faculty, effort faculty, mindfulness faculty, concentration faculty, wisdom faculty, faculty of 'about-to-know', faculty of knowledge, faculty of complete knowledge), divided into two parts: 1. Establishing the correct meaning. 2. Conclusion.
The eighth different aspect, based on protection, etc., clarifies the skillful aspects of establishment, divided into six parts: 1. Based on protecting the sense doors, the six faculties such as the eye are established (eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty). 2. Based on being capable of renouncing and attaining the fruit of a 'sramana' (ascetic), the two faculties of male and female are established (male faculty, female faculty). 3. Based on accumulating virtuous qualities, one life faculty is established (life faculty). 4. Based on acting with correct knowledge, the five faculties such as suffering are established (pleasure faculty, pain faculty, joy faculty, sadness faculty, neutral faculty). 5. Based on the path of means to attain the fruit of a 'sramana' (ascetic), the five faculties such as faith are established (faith faculty, effort faculty, mindfulness faculty, concentration faculty, wisdom faculty). 6. Based on attaining the fruit of a 'sramana' (ascetic), the three faculties such as the faculty of 'about-to-know' are established (faculty of 'about-to-know', faculty of knowledge, faculty of complete knowledge).
The great section is divided into three parts, of which the third part clarifies that the summary of the verses is divided into eight parts, as described in the treatise.
The third extended explanation in prose is divided into four parts, of which the fourth part clarifies that the skillful aspects of extensively distinguishing the twenty-two faculties are divided into six parts: 1. Based on the nine phenomena such as action, the differences in meaning are distinguished. 2. Based on the six phenomena such as meaning, the differences in meaning are distinguished. 3. Explaining the names of the six skillful differences. 4. Clarifying the six meanings of establishment. 5. Clarifying the meaning of refuting the six wrong views. 6. Clarifying the six
善巧功德勝利。
第一依作業等九法分別二十二根差別義分二。一長行廣解。二中頌總結 廣解分九 一依作業明差別義分六 一明眼等六根作業分二。一明眼根作業分二。一問。二答分三如論。二例明余根作業 二明男女二根作業分二。一問。二答 三明命根作業分二。一問。二答 四明苦等五根作業分二。一問。二答 五明信等五根作業分二。一問。二答 六明未知已知等三根作業分二。一問。二答。
分九中第二依實假明差別義分二。一總問分二如論。二廣答分二分如論。
分九中第三依有色等明差別義分八 一明色攝差別分二。一問。二答 二明心攝差別分二。一問。二答 三明心所攝差別分二。一問。二答 四明心不相應攝差別分二。一問。二答 五明有為攝差別分二。一問。二答 六明男女二根分攝差別分二。一問。二答 七明後三根分攝差別分二。一問。二答分二。一標。二釋分九如論 八明命根分攝差別分二。一問。二答。
分九中第四依善等差別義分三。一明善差別分二。一問。二答 二明不善差別分二。一問。二答 三明無記差別分二。一問。二答 分九中第五依異熟等明差別義分七 一明有異熟差別分二。一問。二答 二明無異熟差別分二。一問。二答 三明助伴差
【現代漢語翻譯】 現代漢語譯本： 善巧功德勝利。
第一，依據作業等九法，分別二十二根的差別意義，分為兩部分：一是長行廣解，二是中頌總結。廣解分為九部分：第一，依據作業，闡明差別意義，分為六部分：第一，闡明眼等六根的作業，分為兩部分：一是闡明眼根的作業，分為兩部分：一問，一答，分為三部分，如論中所述。二是舉例闡明其餘各根的作業。第二，闡明男女二根的作業，分為兩部分：一問，一答。第三，闡明命根的作業，分為兩部分：一問，一答。第四，闡明苦等五根的作業，分為兩部分：一問，一答。第五，闡明信等五根的作業，分為兩部分：一問，一答。第六，闡明未知已知等三根的作業，分為兩部分：一問，一答。
在九部分中，第二，依據真實和虛假，闡明差別意義，分為兩部分：一總問，分為兩部分，如論中所述。二廣答，分為兩部分，如論中所述。
在九部分中，第三，依據有色等，闡明差別意義，分為八部分：第一，闡明色所攝的差別，分為兩部分：一問，二答。第二，闡明心所攝的差別，分為兩部分：一問，二答。第三，闡明心所所攝的差別，分為兩部分：一問，二答。第四，闡明心不相應行所攝的差別，分為兩部分：一問，二答。第五，闡明有為法所攝的差別，分為兩部分：一問，二答。第六，闡明男女二根所攝的差別，分為兩部分：一問，二答。第七，闡明后三根所攝的差別，分為兩部分：一問，二答，分為兩部分：一標，二釋，分為九部分，如論中所述。第八，闡明命根所攝的差別，分為兩部分：一問，二答。
在九部分中，第四，依據善等差別意義，分為三部分：第一，闡明善的差別，分為兩部分：一問，二答。第二，闡明不善的差別，分為兩部分：一問，二答。第三，闡明無記的差別，分為兩部分：一問，二答。在九部分中，第五，依據異熟等，闡明差別意義，分為七部分：第一，闡明有異熟的差別，分為兩部分：一問，二答。第二，闡明無異熟的差別，分為兩部分：一問，二答。第三，闡明助伴的差別
【English Translation】 English version: Skillful Merit Victory.
Firstly, based on the nine dharmas such as karma, the differences in the twenty-two roots are distinguished, divided into two parts: one is a detailed explanation in prose, and the other is a summary in verse. The detailed explanation is divided into nine parts: Firstly, based on karma, the meaning of the differences is clarified, divided into six parts: Firstly, the functions of the six roots such as the eye are clarified, divided into two parts: Firstly, the function of the eye root is clarified, divided into two parts: one question, one answer, divided into three parts, as described in the treatise. Secondly, the functions of the remaining roots are clarified by example. Secondly, the functions of the male and female roots are clarified, divided into two parts: one question, one answer. Thirdly, the function of the life root is clarified, divided into two parts: one question, one answer. Fourthly, the functions of the five roots such as suffering are clarified, divided into two parts: one question, one answer. Fifthly, the functions of the five roots such as faith are clarified, divided into two parts: one question, one answer. Sixthly, the functions of the three roots such as the unknown, known, etc., are clarified, divided into two parts: one question, one answer.
Among the nine parts, secondly, based on reality and falsehood, the meaning of the differences is clarified, divided into two parts: one general question, divided into two parts, as described in the treatise. Two detailed answers, divided into two parts, as described in the treatise.
Among the nine parts, thirdly, based on form, etc., the meaning of the differences is clarified, divided into eight parts: Firstly, the differences included in form are clarified, divided into two parts: one question, two answers. Secondly, the differences included in mind are clarified, divided into two parts: one question, two answers. Thirdly, the differences included in mental factors are clarified, divided into two parts: one question, two answers. Fourthly, the differences included in non-associated mental formations are clarified, divided into two parts: one question, two answers. Fifthly, the differences included in conditioned phenomena are clarified, divided into two parts: one question, two answers. Sixthly, the differences included in the male and female roots are clarified, divided into two parts: one question, two answers. Seventhly, the differences included in the latter three roots are clarified, divided into two parts: one question, two answers, divided into two parts: one label, two explanations, divided into nine parts, as described in the treatise. Eighthly, the differences included in the life root are clarified, divided into two parts: one question, two answers.
Among the nine parts, fourthly, based on the differences in good, etc., it is divided into three parts: Firstly, the differences in good are clarified, divided into two parts: one question, two answers. Secondly, the differences in unwholesome are clarified, divided into two parts: one question, two answers. Thirdly, the differences in neutral are clarified, divided into two parts: one question, two answers. Among the nine parts, fifthly, based on vipaka (resultant effect) etc., the meaning of the differences is clarified, divided into seven parts: Firstly, the differences with vipaka are clarified, divided into two parts: one question, two answers. Secondly, the differences without vipaka are clarified, divided into two parts: one question, two answers. Thirdly, the differences in assisting companions
別分二。一問。二答分二。一標。二釋 四明是異熟差別分二。一問。二答 五明種子差別分二。一問。二答 六明非異熟差別分二。一問。二答 七明異熟生差別分二。一問。二答分二。一標。二釋。
分九中第六依界明差別義分四 一明欲界系差別分二。一問。二答 二明色界系差別分二。一問。二答 三明無色界系差別分二。一問。二答 四明不繫差別分二。一問。二答。
分九中第七依諸地明根差別義分七 一明未至地根差別義分三。一立正義分二。一問。二答。二答難分二。一問。二答。三引證分三。一問。二答。三釋經意趣 二明初二靜慮地根差別義分二。一明初靜慮根差別分二。一問。二答。二例明第二靜慮差別相 三明第三靜慮地根差別義分二。一問。二答 四明第四靜地根差別義分二。一問。二答 五明空無邊等三地根差別義分二。一明空無邊差別分二。一問。二答。二例明餘二地 六明非想非非想處地根差別分二。一問。二答 七明色無色界四地諸根有漏無漏等差別義分三。一明初七地根差別相分二。一明初靜慮地有漏等義分二。一問。二答。二例明餘六地差別。二明非想非非想地根差別義分三。一明有漏義。二明通二義。三明無漏義。三例明斷不斷等義。
分九中第八依受
【現代漢語翻譯】 現代漢語譯本： 不作二分。一問。二答，分為二部分。一、標示。二、解釋。四、闡明異熟差別，分為二部分。一問。二答。五、闡明種子差別，分為二部分。一問。二答。六、闡明非異熟差別，分為二部分。一問。二答。七、闡明異熟生差別，分為二部分。一問。二答，分為二部分。一、標示。二、解釋。
在九分中，第六部分是依據界來闡明差別義，分為四部分。一、闡明欲界系差別，分為二部分。一問。二答。二、闡明色界系差別，分為二部分。一問。二答。三、闡明無色界系差別，分為二部分。一問。二答。四、闡明不繫差別，分為二部分。一問。二答。
在九分中，第七部分是依據諸地來闡明根的差別義，分為七部分。一、闡明未至地根差別義，分為三部分。一、建立正義，分為二部分。一問。二答。二、回答詰難，分為二部分。一問。二答。三、引用證據，分為三部分。一問。二答。三、解釋經文的意趣。二、闡明初禪和二禪地根差別義，分為二部分。一、闡明初禪根差別，分為二部分。一問。二答。二、舉例說明第二禪的差別相。三、闡明第三禪地根差別義，分為二部分。一問。二答。四、闡明第四禪地根差別義，分為二部分。一問。二答。五、闡明空無邊處等三地根差別義，分為二部分。一、闡明空無邊處差別，分為二部分。一問。二答。二、舉例說明其餘二地。六、闡明非想非非想處地根差別，分為二部分。一問。二答。七、闡明色無色界四地諸根有漏無漏等差別義，分為三部分。一、闡明初七地根差別相，分為二部分。一、闡明初禪地有漏等義，分為二部分。一問。二答。二、舉例說明其餘六地的差別。二、闡明非想非非想地根差別義，分為三部分。一、闡明有漏義。二、闡明通二義。三、闡明無漏義。三、舉例說明斷不斷等義。
在九分中，第八部分是依據受
【English Translation】 English version: Do not divide into two. One question. Two answers, divided into two parts. 1. Indication. 2. Explanation. 4. Explaining the differences of Vipāka (異熟 - resultant effect), divided into two parts. 1. Question. 2. Answer. 5. Explaining the differences of seeds, divided into two parts. 1. Question. 2. Answer. 6. Explaining the differences of non-Vipāka, divided into two parts. 1. Question. 2. Answer. 7. Explaining the differences of Vipākaja (異熟生 - resultantly born), divided into two parts. 1. Question. 2. Answer, divided into two parts. 1. Indication. 2. Explanation.
Among the nine divisions, the sixth division explains the meaning of differences based on realms, divided into four parts. 1. Explaining the differences of the Kāmadhātu (欲界 - desire realm), divided into two parts. 1. Question. 2. Answer. 2. Explaining the differences of the Rūpadhātu (色界 - form realm), divided into two parts. 1. Question. 2. Answer. 3. Explaining the differences of the Arūpadhātu (無色界 - formless realm), divided into two parts. 1. Question. 2. Answer. 4. Explaining the differences of the Asamskrita (不繫 - unconditioned), divided into two parts. 1. Question. 2. Answer.
Among the nine divisions, the seventh division explains the meaning of the differences of roots based on the various grounds, divided into seven parts. 1. Explaining the meaning of the differences of roots in the Anāgamya (未至地 - unreached ground), divided into three parts. 1. Establishing the correct meaning, divided into two parts. 1. Question. 2. Answer. 2. Answering the difficulties, divided into two parts. 1. Question. 2. Answer. 3. Citing evidence, divided into three parts. 1. Question. 2. Answer. 3. Explaining the intention of the Sutra. 2. Explaining the meaning of the differences of roots in the first and second Dhyāna (靜慮 - meditative absorption) grounds, divided into two parts. 1. Explaining the differences of roots in the first Dhyāna, divided into two parts. 1. Question. 2. Answer. 2. Illustrating the differences of the second Dhyāna by example. 3. Explaining the meaning of the differences of roots in the third Dhyāna ground, divided into two parts. 1. Question. 2. Answer. 4. Explaining the meaning of the differences of roots in the fourth Dhyāna ground, divided into two parts. 1. Question. 2. Answer. 5. Explaining the meaning of the differences of roots in the Ākāśānantyāyatana (空無邊處 - sphere of infinite space) and other three grounds, divided into two parts. 1. Explaining the differences of the Ākāśānantyāyatana, divided into two parts. 1. Question. 2. Answer. 2. Illustrating the remaining two grounds by example. 6. Explaining the differences of roots in the Naivasaṃjñānāsaṃjñāyatana (非想非非想處 - sphere of neither perception nor non-perception) ground, divided into two parts. 1. Question. 2. Answer. 7. Explaining the meaning of the differences such as contaminated and uncontaminated of the roots in the four grounds of the Rūpadhātu and Arūpadhātu, divided into three parts. 1. Explaining the differences of the roots in the first seven grounds, divided into two parts. 1. Explaining the meaning of contaminated etc. in the first Dhyāna ground, divided into two parts. 1. Question. 2. Answer. 2. Illustrating the differences of the remaining six grounds by example. 2. Explaining the meaning of the differences of roots in the Naivasaṃjñānāsaṃjñāyatana ground, divided into three parts. 1. Explaining the meaning of contaminated. 2. Explaining the meaning of common to both. 3. Explaining the meaning of uncontaminated. 3. Illustrating the meaning of interrupted and uninterrupted etc. by example.
Among the nine divisions, the eighth division is based on feeling
生明諸根差別義分三。一依生欲界明諸差別義。二依色界。三依無色界明差別 第一依生欲界明諸差別分十九 一通依五趣受生明根差別分二。一問。二答 二依三惡趣有情受生明根差別分二。一明那落迦受生根差別義分二。一問。二答分三。一明眼等八現行及種子俱有義。二明樂等十一根不定義。三明未知已知等三根成就不成就義分三。一依現行明不成就。二依種子明成不成分二。一明成相分二。一標。二釋。二明不成相分二。一標。二釋。三結。二例明餘二趣受生根差別義分二如論 三明欲界人天受生根差別義分二。一明人受生差別分二。一問。二答。二例明欲界六天受生差別 四明缺根有情根差別義分二。一問。二答 五明具根有情根差別義分二。一問。二答 六明半擇迦根差別義分二。一問。二答 七明女根差別義分二。一問。二答 八明男根差別義分二。一問。二答 九明二形根差別義分二。一問。二答 十明斷善根有情根差別義分二。一問。二答 十一明不斷善根有情根差別義分二。一問。二答 十二明異生根差別義分二。一問。二答 十三明見諦人根差別義分二。一問。二答 十四明有學根差別義分二。一問。二答 十五明無學根差別義分二。一問。二答 十六明預流向人根差別義分二。一問。二答
十七明預流果人等根差別義分二。一明預流果根差別分二。一問。二答。二例明一來向等三人根差別相 十八明不還果等根差別義分二。一明不還果人根差別分二。一問。二答。二例明不還果二人根差別相 十九明無學果人根差別義分二。一問。二答 第二依色界受生明根差別義分二。一問。二答 第三依無色界受生明根差別義分二。一問。二答。
分九中第九依死得舍明諸根差別義分二 一依欲界沒還生欲界明根差別分二。一總問。二廣答分五。一依眼等五根明差別分二。一總標。二別釋分八如論。二依意等二根明差別義。三依苦等五根明差別義分二。一標。二釋。四依信等五根明差別義分二。一標。二釋。五依未知已知等三根明差別義 第二依上二界沒生義明根差別分三。一明從欲界沒生色根差別義分二。一問。二答。二例明生無色界等根差別義。三明後三根差別義分二。一標。二釋分二如論 第二明中頌總結義分九如論。
第四廣分別二十二根分六中第二依義等六法分別根差別義分二。一長行廣解。二中頌總結 廣解分六如下所明。
第一依義門廣分別諸根善巧義分十四。
一依境界義等明根差別分九 一明有境界非境界根義分二。一問。二答分二如論 二明非色助伴根分二。一問。
【現代漢語翻譯】 十七、闡明預流果（Sotapanna-phala，入流果）等人的根器差別，分為兩部分。一、闡明預流果根器差別，分為兩部分。一、提問。二、回答。二、舉例說明一來向（Sakadagami-magga，一還向）等三人的根器差別相狀。 十八、闡明不還果（Anagami-phala，不還果）等人的根器差別，分為兩部分。一、闡明不還果人的根器差別，分為兩部分。一、提問。二、回答。二、舉例說明不還果二人的根器差別相狀。 十九、闡明無學果（Arahatta-phala，阿羅漢果）人的根器差別，分為兩部分。一、提問。二、回答。 第二、依據有漏（Sasrava，有煩惱）受生闡明根器差別，分為兩部分。一、提問。二、回答。 第三、依據無漏（Anasrava，無煩惱）受生闡明根器差別，分為兩部分。一、提問。二、回答。 第九、依據死亡時諸根的捨棄闡明根器差別，分為兩部分。一、依據欲界死亡后還生欲界闡明根器差別，分為兩部分。一、總的提問。二、詳細回答，分為五部分。一、依據眼等五根闡明差別，分為兩部分。一、總的標示。二、分別解釋，分為八部分，如論中所述。二、依據意等二根闡明差別義。三、依據苦等五根闡明差別義，分為兩部分。一、標示。二、解釋。四、依據信等五根闡明差別義，分為兩部分。一、標示。二、解釋。五、依據未知當知根（Anajatam-ajnanasyami-indriya，未知根）、已知根（Ajnata-indriya，已知根）等三根闡明差別義。 第二、依據上二界死亡后受生闡明根器差別，分為三部分。一、闡明從欲界死亡後生色界根器差別義，分為兩部分。一、提問。二、回答。二、舉例說明生無色界等根器差別義。三、闡明后三根差別義，分為兩部分。一、標示。二、解釋，分為兩部分，如論中所述。 第二、闡明偈頌總結義，分為九部分，如論中所述。 第四、廣泛分別二十二根，分為六部分，其中第二部分是依據義等六法分別根器差別義，分為兩部分。一、長行廣解。二、偈頌總結。廣解分為六部分，如下所述。 第一、依據義門廣泛分別諸根的善巧義，分為十四部分。 一、依據境界義等闡明根器差別，分為九部分。一、闡明有境界和非境界根的含義，分為兩部分。一、提問。二、回答，分為兩部分，如論中所述。二、闡明非色助伴根，分為兩部分。一、提問。
【English Translation】 Seventeen, explaining the differences in faculties among those who have attained the Stream-enterer fruit (Sotapanna-phala, the fruit of stream-entry), etc., divided into two parts. One, explaining the differences in faculties of the Stream-enterer fruit, divided into two parts. One, asking. Two, answering. Two, illustrating the differences in the characteristics of the faculties of those who are in the Once-returning path (Sakadagami-magga, the path of once-returning), etc. Eighteen, explaining the differences in faculties among those who have attained the Non-returning fruit (Anagami-phala, the fruit of non-returning), etc., divided into two parts. One, explaining the differences in faculties of the Non-returning fruit, divided into two parts. One, asking. Two, answering. Two, illustrating the differences in the characteristics of the faculties of the two who have attained the Non-returning fruit. Nineteen, explaining the differences in faculties among those who have attained the Arhat fruit (Arahatta-phala, the fruit of Arhatship), divided into two parts. One, asking. Two, answering. Second, explaining the differences in faculties based on defiled (Sasrava, with afflictions) rebirth, divided into two parts. One, asking. Two, answering. Third, explaining the differences in faculties based on undefiled (Anasrava, without afflictions) rebirth, divided into two parts. One, asking. Two, answering. Ninth, explaining the differences in faculties based on the abandonment of faculties at the time of death, divided into two parts. One, explaining the differences in faculties based on dying in the Desire Realm and being reborn in the Desire Realm, divided into two parts. One, general question. Two, detailed answer, divided into five parts. One, explaining the differences based on the five faculties of eye, etc., divided into two parts. One, general indication. Two, separate explanations, divided into eight parts, as described in the treatise. Two, explaining the differences based on the two faculties of mind, etc. Three, explaining the differences based on the five faculties of suffering, etc., divided into two parts. One, indication. Two, explanation. Four, explaining the differences based on the five faculties of faith, etc., divided into two parts. One, indication. Two, explanation. Five, explaining the differences based on the three faculties of 'faculty of that which one will come to know' (Anajatam-ajnanasyami-indriya, the faculty of what is yet to be known), 'faculty of knowing' (Ajnata-indriya, the faculty of the knower), etc. Second, explaining the differences in faculties based on dying in the upper two realms and being reborn, divided into three parts. One, explaining the meaning of the differences in faculties when dying in the Desire Realm and being born in the Form Realm, divided into two parts. One, asking. Two, answering. Two, illustrating the meaning of the differences in faculties when being born in the Formless Realm, etc. Three, explaining the differences in the latter three faculties, divided into two parts. One, indication. Two, explanation, divided into two parts, as described in the treatise. Second, explaining the meaning of the concluding verses, divided into nine parts, as described in the treatise. Fourth, extensively distinguishing the twenty-two faculties, divided into six parts, the second of which is distinguishing the meaning of the differences in faculties based on the six dharmas of meaning, etc., divided into two parts. One, extensive explanation in prose. Two, concluding verses. The extensive explanation is divided into six parts, as described below. First, extensively distinguishing the skillful meaning of the faculties based on the door of meaning, divided into fourteen parts. One, explaining the differences in faculties based on the meaning of the object, etc., divided into nine parts. One, explaining the meaning of faculties with objects and without objects, divided into two parts. One, asking. Two, answering, divided into two parts, as described in the treatise. Two, explaining the faculties that are not accompanied by form, divided into two parts. One, asking.
二答 三明色非色助伴根分二。一問。二答 四明眼等五根義分二。一問。二答 五明意根義分二。一問。二答 六明男女二根義分二。一問。二答 七明苦等五根義分二。一問。二答 八明信等五根義分五如論 九明未知欲知等三根義分三如論。
分十四中第二依有色等明根差別義分四 一明有色為義根分二。一問。二答 二明無色有色為義根分二。一問。二答 三明非有色非無色為義根分二。一問。二答 四明有見為義根分二。一問。二答。
分十四中第三依有對為義等明根差別分二。一問。二答分三如論。
分十四中第四依有漏義明根差別分四 一明有漏及有漏義根分二。一問分二如論。二答分二。一答有漏相。二答有漏義 二明苦根有漏及義 三明憂根有漏及義 四明未知欲知根有漏及義分二。一明有漏義。二明無漏義。
分十四中第五依有為無為明根差別分二。一問分二如論。二答分三。一答有為相。二答有為義。三答有為無為義。
分十四中第六依有諍等明根差別義分二。一問分二如論。二答分二。一答有諍義。二例答有愛味等四義。
分十四中第七依過去等義明根差別分三 一明是過去過去為義根分二。一問分二如論。二答分二。一答過去相。二答非過去義 二
【現代漢語翻譯】 現代漢語譯本 二、答：三明色非色助伴根分二。 一、問。二、答：四明眼等五根義分二。 一、問。二、答：五明意根義分二。 一、問。二、答：六明男女二根義分二。 一、問。二、答：七明苦等五根義分二。 一、問。二、答：八明信等五根義分五如論。 九明未知欲知等三根義分三如論。
分十四中第二依有色等明根差別義分四： 一、明有色為義根分二。 一、問。二、答：二、明無色有色為義根分二。 一、問。二、答：三、明非有色非無色為義根分二。 一、問。二、答：四、明有見為義根分二。 一、問。二、答。
分十四中第三依有對為義等明根差別分二。 一、問。二、答分三如論。
分十四中第四依有漏義明根差別分四： 一、明有漏及有漏義根分二。 一、問分二如論。二、答分二。 一、答有漏相。二、答有漏義：二、明苦根有漏及義：三、明憂根有漏及義：四、明未知欲知根有漏及義分二。 一、明有漏義。二、明無漏義。
分十四中第五依有為無為明根差別分二。 一、問分二如論。二、答分三。 一、答有為相。二、答有為義。三、答有為無為義。
分十四中第六依有諍等明根差別義分二。 一、問分二如論。二、答分二。 一、答有諍義。二、例答有愛味等四義。
分十四中第七依過去等義明根差別分三： 一、明是過去過去為義根分二。 一、問分二如論。二、答分二。 一、答過去相。二、答非過去義：二
【English Translation】 English version Two, Answer: The three clear understandings, form, formlessness, assisting, accompanying, and the root are divided into two. One, Question. Two, Answer: Four, explaining the meaning of the five roots such as the eye, divided into two. One, Question. Two, Answer: Five, explaining the meaning of the mind-root, divided into two. One, Question. Two, Answer: Six, explaining the meaning of the two roots of male and female, divided into two. One, Question. Two, Answer: Seven, explaining the meaning of the five roots such as suffering, divided into two. One, Question. Two, Answer: Eight, explaining the meaning of the five roots such as faith, divided into five, as discussed in the treatise. Nine, explaining the meaning of the three roots such as 'unknown,' 'desiring to know,' divided into three, as discussed in the treatise.
In the fourteenth division, the second, based on form, etc., explains the differences in the meaning of the roots, divided into four: One, explaining form as the meaning-root, divided into two. One, Question. Two, Answer: Two, explaining formlessness and form as the meaning-root, divided into two. One, Question. Two, Answer: Three, explaining neither form nor formlessness as the meaning-root, divided into two. One, Question. Two, Answer: Four, explaining having visibility as the meaning-root, divided into two. One, Question. Two, Answer.
In the fourteenth division, the third, based on having opposition as the meaning, etc., explains the differences in the roots, divided into two. One, Question. Two, Answer, divided into three, as discussed in the treatise.
In the fourteenth division, the fourth, based on the meaning of 'having outflows' (有漏, yǒu lòu), explains the differences in the roots, divided into four: One, explaining 'having outflows' and the meaning-root of 'having outflows,' divided into two. One, Question, divided into two, as discussed in the treatise. Two, Answer, divided into two. One, answering the characteristic of 'having outflows.' Two, answering the meaning of 'having outflows': Two, explaining the suffering-root's 'having outflows' and its meaning: Three, explaining the sorrow-root's 'having outflows' and its meaning: Four, explaining the 'unknown' and 'desiring to know' root's 'having outflows' and its meaning, divided into two. One, explaining the meaning of 'having outflows.' Two, explaining the meaning of 'without outflows'.
In the fourteenth division, the fifth, based on 'conditioned' (有為, yǒu wéi) and 'unconditioned' (無為, wú wéi), explains the differences in the roots, divided into two. One, Question, divided into two, as discussed in the treatise. Two, Answer, divided into three. One, answering the characteristic of 'conditioned.' Two, answering the meaning of 'conditioned.' Three, answering the meaning of 'conditioned' and 'unconditioned'.
In the fourteenth division, the sixth, based on 'having strife' (有諍, yǒu zhēng), etc., explains the differences in the meaning of the roots, divided into two. One, Question, divided into two, as discussed in the treatise. Two, Answer, divided into two. One, answering the meaning of 'having strife.' Two, answering by analogy the four meanings of 'having love-flavor,' etc.
In the fourteenth division, the seventh, based on the meaning of 'past' (過去, guò qù), etc., explains the differences in the roots, divided into three: One, explaining 'is past' and 'past' as the meaning-root, divided into two. One, Question, divided into two, as discussed in the treatise. Two, Answer, divided into two. One, answering the characteristic of 'past.' Two, answering the meaning of 'not past': Two
明是過去現在為義根分二。一問分二如論。二答分二。一答是過去未來為義。二答是現在過去未來為義 三明是現在現在為義根分二。一問分二如論。二答分四。一答現在相。二答一分是未來三世為義根。三答是未來非未來為義根。四例答苦根。
分十四中第八依三界系不繫明根差別分二。一總問分二如論。二廣答分六。一答四是欲界根二是欲界係爲義。二答三是欲界根欲色系義。三答二是欲色系及不繫根三界系不繫為義。四答七是三界系及不繫根。五答一是色界系不繫根系不繫為義。六答二是不繫根系不繫為義。
分十四中第九依善等三性義明根差別分二。一總問分二如論。二廣答分五。一答八是善性根三性為義。二答五是三性根三性為義。三答一是善不善根三性為義。四答是無記根無記為義。五答二是無記根三性為義。
分十四中第十依有學等義明根差別分二。一總問分三如論。二廣答分六。一答九是三學根三學為義。二答七是非學非無學根即彼為義。三答一是三種根非學非無為義。四答一是異生根三種為義。五答二是學根三種為義。六答一是無學根三種為義。
分十四中第十一依見斷等義明根差別分二。一總問分三如論。二廣答分三。一答十四一分通二修分二如論。二答十二一分通二
【現代漢語翻譯】 現代漢語譯本： 明示過去和現在作為意義的根本，分為兩部分。一是提問部分，分為兩部分，如論中所述。二是回答部分，分為兩部分。一是回答過去和未來作為意義。二是回答現在、過去和未來作為意義。
三是明示現在和現在作為意義的根本，分為兩部分。一是提問部分，分為兩部分，如論中所述。二是回答部分，分為四部分。一是回答現在的相狀。二是回答一部分是未來三世作為意義的根本。三是回答是未來非未來作為意義的根本。四是舉例回答苦根。
在十四個部分中，第八個部分是依據三界系和不繫來闡明根的差別，分為兩部分。一是總的提問部分，分為兩部分，如論中所述。二是廣泛的回答部分，分為六部分。一是回答四種是欲界根，以欲界係爲意義。二是回答三種是欲界根，以欲色界係爲意義。三是回答兩種是欲色界系及不繫根，以三界系和不繫為意義。四是回答七種是三界系及不繫根。五是回答一種是系和不繫根，以系和不繫為意義。六是回答兩種是不繫根，以系和不繫為意義。
在十四個部分中，第九個部分是依據善等三種性質的意義來闡明根的差別，分為兩部分。一是總的提問部分，分為兩部分，如論中所述。二是廣泛的回答部分，分為五部分。一是回答八種是善性根，以三種性質為意義。二是回答五種是三種性質的根，以三種性質為意義。三是回答一種是善和不善根，以三種性質為意義。四是回答是無記根，以無記為意義。五是回答兩種是無記根，以三種性質為意義。
在十四個部分中，第十個部分是依據有學等意義來闡明根的差別，分為兩部分。一是總的提問部分，分為三部分，如論中所述。二是廣泛的回答部分，分為六部分。一是回答九種是三學根，以三學為意義。二是回答七種是非學非無學根，即以彼為意義。三是回答一種是三種根，以非學非無為意義。四是回答一種是異生根（凡夫），以三種為意義。五是回答兩種是學根，以三種為意義。六是回答一種是無學根，以三種為意義。
在十四個部分中，第十一個部分是依據見斷等意義來闡明根的差別，分為兩部分。一是總的提問部分，分為三部分，如論中所述。二是廣泛的回答部分，分為三部分。一是回答十四種，一部分通向二修，分為兩部分，如論中所述。二是回答十二種，一部分通向二修
【English Translation】 English version: Clarifying the past and present as the root of meaning is divided into two parts. First, the question part, divided into two parts, as described in the treatise. Second, the answer part, divided into two parts. First, answering the past and future as meaning. Second, answering the present, past, and future as meaning.
Third, clarifying the present and present as the root of meaning is divided into two parts. First, the question part, divided into two parts, as described in the treatise. Second, the answer part, divided into four parts. First, answering the characteristics of the present. Second, answering that a portion is the root of meaning for the future three periods of time. Third, answering that it is the future non-future as the root of meaning. Fourth, answering the root of suffering as an example.
In the fourteen sections, the eighth section clarifies the differences in roots based on the Three Realms Bound (三界系) and Unbound (不繫), divided into two parts. First, the general question part, divided into two parts, as described in the treatise. Second, the extensive answer part, divided into six parts. First, answering that four are roots of the Desire Realm (欲界), with the Desire Realm Bound as the meaning. Second, answering that three are roots of the Desire Realm, with the Desire-Form Realm Bound (欲色界系) as the meaning. Third, answering that two are roots of the Desire-Form Realm Bound and Unbound, with the Three Realms Bound and Unbound as the meaning. Fourth, answering that seven are roots of the Three Realms Bound and Unbound. Fifth, answering that one is a Bound and Unbound root, with Bound and Unbound as the meaning. Sixth, answering that two are Unbound roots, with Bound and Unbound as the meaning.
In the fourteen sections, the ninth section clarifies the differences in roots based on the meaning of the three natures of good, etc. (善等三性), divided into two parts. First, the general question part, divided into two parts, as described in the treatise. Second, the extensive answer part, divided into five parts. First, answering that eight are roots of good nature (善性), with the three natures as the meaning. Second, answering that five are roots of the three natures, with the three natures as the meaning. Third, answering that one is a root of good and non-good, with the three natures as the meaning. Fourth, answering that it is a root of neutral (無記), with neutral as the meaning. Fifth, answering that two are roots of neutral, with the three natures as the meaning.
In the fourteen sections, the tenth section clarifies the differences in roots based on the meaning of those in training, etc. (有學等), divided into two parts. First, the general question part, divided into three parts, as described in the treatise. Second, the extensive answer part, divided into six parts. First, answering that nine are roots of the Three Learnings (三學), with the Three Learnings as the meaning. Second, answering that seven are roots of neither learning nor no-learning (非學非無學), that is, with that as the meaning. Third, answering that one is a root of the three types, with neither learning nor no-learning as the meaning. Fourth, answering that one is a root of ordinary beings (異生), with the three types as the meaning. Fifth, answering that two are roots of learning, with the three types as the meaning. Sixth, answering that one is a root of no-learning, with the three types as the meaning.
In the fourteen sections, the eleventh section clarifies the differences in roots based on the meaning of what is severed by seeing, etc. (見斷等), divided into two parts. First, the general question part, divided into three parts, as described in the treatise. Second, the extensive answer part, divided into three parts. First, answering that fourteen, a portion of which leads to the two cultivations, divided into two parts, as described in the treatise. Second, answering that twelve, a portion of which leads to the two
修分二。一明修所斷。二明非所斷分二。一標。二釋分三如論。三答差別義分二。一明有色根差別義。二明非色根差別義分二。一標。二釋。
分十四中第十二依雜染舍所顯義明根差別分二。一問。二答分二。一標。二釋。
分十四中第十三依顛倒義等明根差別分四 一明顛倒義分二。一問。二答 二明顛倒所依義分二。一問。二答 三明顛倒自性義分二。一問。二答 四明顛倒對治義分二。一問。二答。
分十四中第十四依觀過失明根差別分四。一總問。二略答。三廣立難分四。一略標。二徴問。三答別釋分四如論。四總結。四廣答示過四。一略答。二徴問。三廣破分四。一破堅住德。二破勢力德。三破轉變德。四破可樂德。四總結。
長行廣解分六中第二依依處義門明根差別善巧相分十七如下所明。
第一依眼等諸根明諸根依處差別善巧相分十三 一明眼根作依處義分二。一問。二答 二明耳等五根作依處義分二。一問。二答 三明男女二根依處義分二。一問。二答 四明命根作依處義分二。一問。二答 五明苦等五根作處義分二。一問。二答 六明信根作依處義分二。一問。二答 七明精進根作依處義分二。一問。二答 八明念根作依處義分二。一問。二答 九明定根作依處義
【現代漢語翻譯】 現代漢語譯本： 修習分為兩部分。一是闡明修習所要斷除的，二是闡明修習所不斷除的。後者又分為兩部分：一是標示，二是解釋，如論中所述分為三部分。三是回答差別義，又分為兩部分：一是闡明有色根的差別義，二是闡明非色根的差別義，後者又分為兩部分：一是標示，二是解釋。
在十四個部分中，第十二部分是依據雜染舍所顯示的意義，闡明根的差別，分為兩部分：一是提問，二是回答，後者又分為兩部分：一是標示，二是解釋。
在十四個部分中，第十三部分是依據顛倒義等，闡明根的差別，分為四個部分：一是闡明顛倒義，分為兩部分：一是提問，二是回答；二是闡明顛倒所依義，分為兩部分：一是提問，二是回答；三是闡明顛倒自性義，分為兩部分：一是提問，二是回答；四是闡明顛倒對治義，分為兩部分：一是提問，二是回答。
在十四個部分中，第十四部分是依據觀察過失，闡明根的差別，分為四個部分：一是總的提問，二是簡略的回答，三是廣泛地設立難題，分為四個部分：一是簡略地標示，二是提出疑問，三是回答並分別解釋，如論中所述分為四個部分，四是總結。四是廣泛地回答並揭示過失，分為四個部分：一是簡略地回答，二是提出疑問，三是廣泛地破斥，分為四個部分：一是破斥堅住德，二是破斥勢力德，三是破斥轉變德，四是破斥可樂德，四是總結。
在長行廣解的六個部分中，第二部分是依據依處義門，闡明根的差別善巧相，分為十七個部分，如下所述。
第一部分是依據眼等諸根，闡明諸根依處差別善巧相，分為十三個部分：一是闡明眼根作為依處義，分為兩部分：一是提問，二是回答；二是闡明耳等五根作為依處義，分為兩部分：一是提問，二是回答；三是闡明男女二根依處義，分為兩部分：一是提問，二是回答；四是闡明命根作為依處義，分為兩部分：一是提問，二是回答；五是闡明苦等五根作為處義，分為兩部分：一是提問，二是回答；六是闡明信根作為依處義，分為兩部分：一是提問，二是回答；七是闡明精進根作為依處義，分為兩部分：一是提問，二是回答；八是闡明念根作為依處義，分為兩部分：一是提問，二是回答；九是闡明定根作為依處義
【English Translation】 English version: Cultivation is divided into two parts. The first is to clarify what is to be eliminated by cultivation, and the second is to clarify what is not to be eliminated by cultivation. The latter is further divided into two parts: first, indication; second, explanation, as described in the treatise in three parts. Third, answering the meaning of difference, which is further divided into two parts: first, clarifying the meaning of difference of the colored roots; second, clarifying the meaning of difference of the non-colored roots, which is further divided into two parts: first, indication; second, explanation.
Among the fourteen sections, the twelfth section, based on the meaning revealed by '雜染舍' (Za Ran She, defiled abandonment), clarifies the differences of the roots, divided into two parts: first, a question; second, an answer, which is further divided into two parts: first, indication; second, explanation.
Among the fourteen sections, the thirteenth section, based on the meaning of '顛倒義' (Dian Dao Yi, inverted meanings) etc., clarifies the differences of the roots, divided into four parts: first, clarifying the meaning of inversion, divided into two parts: first, a question; second, an answer; second, clarifying the meaning of what inversion relies on, divided into two parts: first, a question; second, an answer; third, clarifying the meaning of the nature of inversion, divided into two parts: first, a question; second, an answer; fourth, clarifying the meaning of the antidote to inversion, divided into two parts: first, a question; second, an answer.
Among the fourteen sections, the fourteenth section, based on observing faults, clarifies the differences of the roots, divided into four parts: first, a general question; second, a brief answer; third, extensively establishing difficulties, divided into four parts: first, a brief indication; second, raising questions; third, answering and explaining separately, as described in the treatise in four parts; fourth, a conclusion. Fourth, extensively answering and revealing faults, divided into four parts: first, a brief answer; second, raising questions; third, extensively refuting, divided into four parts: first, refuting the virtue of firmness; second, refuting the virtue of power; third, refuting the virtue of transformation; fourth, refuting the virtue of desirability; fourth, a conclusion.
Among the six sections of the extensive commentary, the second section, based on the meaning of the '依處義門' (Yi Chu Yi Men, gate of the meaning of reliance), clarifies the skillful aspects of the differences of the roots, divided into seventeen parts, as described below.
The first section, based on the roots such as the eye, clarifies the skillful aspects of the differences of the reliance of the roots, divided into thirteen parts: first, clarifying the meaning of the eye root as a reliance, divided into two parts: first, a question; second, an answer; second, clarifying the meaning of the five roots such as the ear as a reliance, divided into two parts: first, a question; second, an answer; third, clarifying the meaning of the two roots of male and female as a reliance, divided into two parts: first, a question; second, an answer; fourth, clarifying the meaning of the life root as a reliance, divided into two parts: first, a question; second, an answer; fifth, clarifying the meaning of the five roots such as suffering as a place, divided into two parts: first, a question; second, an answer; sixth, clarifying the meaning of the faith root as a reliance, divided into two parts: first, a question; second, an answer; seventh, clarifying the meaning of the diligence root as a reliance, divided into two parts: first, a question; second, an answer; eighth, clarifying the meaning of the mindfulness root as a reliance, divided into two parts: first, a question; second, an answer; ninth, clarifying the meaning of the concentration root as a reliance
分二。一問。二答 十明慧根作依處義分二。一問。二答 十一明未知欲知根作依處義分二。一問。二答 十二明已知根作依處義分二。一問。二答 十三明具知根作依處義分二。一問。二答。
分十七中第二依十二經句明根所依差別義分三。一問經意趣分十二如論。二略答。三廣解經意分二。一總標。二別釋分五。一明此身有色粗滓所成句意趣。二明四大所造句意趣。三明父母不凈等三句意趣分二。一標。二釋分三如論。四明常假覆蔽等三句意趣分二。一標。二釋分三如論。五明斷截等四句意趣分二。一標。二釋分二如論。
分十七中第三依遠行等義明根依處差別分三。一總問。二略答。三釋經意趣分四。一明意根遠行義。二明意根獨行義。三明意根無身義。四明意根寢窟義。
分十七中第四依八處男為女縛義明根依處差別分三。一總問分二。一標。二釋分八如論。二略答。三別釋經句分二。一總標。二別釋分二。一明遊戲時四縛分四如論。二明受用時四縛分四如論。
分十七中第五依眾生等義明根依處差別分三。一總問。二略答。三別釋經句分五。一明眾生義。二明存活義。三明住義。四明持義。五明安隱義。
分十七中第六依平正等義明根依處差別分三。一總問。二略答。三別
【現代漢語翻譯】 現代漢語譯本 分為兩部分。第一部分是提問。第二部分是回答。 第十，闡明慧根作為所依之處的意義，分為兩部分。第一部分是提問。第二部分是回答。 第十一，闡明未知根想要知根作為所依之處的意義，分為兩部分。第一部分是提問。第二部分是回答。 第十二，闡明已知根作為所依之處的意義，分為兩部分。第一部分是提問。第二部分是回答。 第十三，闡明具知根作為所依之處的意義，分為兩部分。第一部分是提問。第二部分是回答。
在第十七部分中，第二部分依據十二部經的語句闡明根所依賴的差別意義，分為三部分。第一部分是提問經文的意趣，分為十二個方面，如論中所述。第二部分是簡略回答。第三部分是廣泛解釋經文的意趣，分為兩部分。第一部分是總標。第二部分是分別解釋，分為五個方面。第一，闡明『此身有色粗滓所成』這句話的意趣。第二，闡明『四大所造』這句話的意趣。第三，闡明『父母不凈』等三句話的意趣，分為兩部分。第一部分是標示。第二部分是解釋，分為三個方面，如論中所述。第四，闡明『常假覆蔽』等三句話的意趣，分為兩部分。第一部分是標示。第二部分是解釋，分為三個方面，如論中所述。第五，闡明『斷截』等四句話的意趣，分為兩部分。第一部分是標示。第二部分是解釋，分為兩個方面，如論中所述。
在第十七部分中，第三部分依據『遠行』等意義闡明根的所依之處的差別，分為三部分。第一部分是總提問。第二部分是簡略回答。第三部分是解釋經文的意趣，分為四個方面。第一，闡明意根（Manas-indriya）遠行的意義。第二，闡明意根獨行的意義。第三，闡明意根無身的意義。第四，闡明意根寢窟的意義。
在第十七部分中，第四部分依據八種束縛女性的意義闡明根的所依之處的差別，分為三部分。第一部分是總提問，分為兩部分。第一部分是標示。第二部分是解釋，分為八個方面，如論中所述。第二部分是簡略回答。第三部分是分別解釋經文的語句，分為兩部分。第一部分是總標。第二部分是分別解釋，分為兩個方面。第一，闡明遊戲時的四種束縛，分為四個方面，如論中所述。第二，闡明受用時的四種束縛，分為四個方面，如論中所述。
在第十七部分中，第五部分依據『眾生』等意義闡明根的所依之處的差別，分為三部分。第一部分是總提問。第二部分是簡略回答。第三部分是分別解釋經文的語句，分為五個方面。第一，闡明眾生（Sattva）的意義。第二，闡明存活的意義。第三，闡明住的意義。第四，闡明持的意義。第五，闡明安隱的意義。
在第十七部分中，第六部分依據『平正』等意義闡明根的所依之處的差別，分為三部分。第一部分是總提問。第二部分是簡略回答。第三部分是分別
【English Translation】 English version Divided into two parts. The first part is the question. The second part is the answer. Tenth, clarifying the meaning of wisdom root (Jnana-indriya) as the place of reliance, divided into two parts. The first part is the question. The second part is the answer. Eleventh, clarifying the meaning of the unknown root wanting to know the root as the place of reliance, divided into two parts. The first part is the question. The second part is the answer. Twelfth, clarifying the meaning of the known root as the place of reliance, divided into two parts. The first part is the question. The second part is the answer. Thirteenth, clarifying the meaning of the fully known root as the place of reliance, divided into two parts. The first part is the question. The second part is the answer.
In the seventeenth section, the second part explains the differences in what the roots rely on based on the sentences of the twelve sutras, divided into three parts. The first part is questioning the meaning of the sutras, divided into twelve aspects, as described in the treatise. The second part is a brief answer. The third part is a broad explanation of the meaning of the sutras, divided into two parts. The first part is a general statement. The second part is a separate explanation, divided into five aspects. First, clarifying the meaning of the sentence 'this body is composed of colored, coarse dregs'. Second, clarifying the meaning of the sentence 'made of the four great elements'. Third, clarifying the meaning of the three sentences 'parents are impure', etc., divided into two parts. The first part is indication. The second part is explanation, divided into three aspects, as described in the treatise. Fourth, clarifying the meaning of the three sentences 'constantly false and obscured', etc., divided into two parts. The first part is indication. The second part is explanation, divided into three aspects, as described in the treatise. Fifth, clarifying the meaning of the four sentences 'cut off', etc., divided into two parts. The first part is indication. The second part is explanation, divided into two aspects, as described in the treatise.
In the seventeenth section, the third part explains the differences in the place of reliance of the roots based on the meaning of 'far-going', etc., divided into three parts. The first part is a general question. The second part is a brief answer. The third part is an explanation of the meaning of the sutras, divided into four aspects. First, clarifying the meaning of the mind-root (Manas-indriya) going far. Second, clarifying the meaning of the mind-root going alone. Third, clarifying the meaning of the mind-root being without a body. Fourth, clarifying the meaning of the mind-root dwelling in a cave.
In the seventeenth section, the fourth part explains the differences in the place of reliance of the roots based on the meaning of the eight bonds for women, divided into three parts. The first part is a general question, divided into two parts. The first part is indication. The second part is explanation, divided into eight aspects, as described in the treatise. The second part is a brief answer. The third part is a separate explanation of the sentences of the sutras, divided into two parts. The first part is a general statement. The second part is a separate explanation, divided into two aspects. First, clarifying the four bonds during play, divided into four aspects, as described in the treatise. Second, clarifying the four bonds during enjoyment, divided into four aspects, as described in the treatise.
In the seventeenth section, the fifth part explains the differences in the place of reliance of the roots based on the meaning of 'sentient beings', etc., divided into three parts. The first part is a general question. The second part is a brief answer. The third part is a separate explanation of the sentences of the sutras, divided into five aspects. First, clarifying the meaning of sentient beings (Sattva). Second, clarifying the meaning of existence. Third, clarifying the meaning of dwelling. Fourth, clarifying the meaning of holding. Fifth, clarifying the meaning of peace.
In the seventeenth section, the sixth part explains the differences in the place of reliance of the roots based on the meaning of 'equal and upright', etc., divided into three parts. The first part is a general question. The second part is a brief answer. The third part is a separate
釋經句分二。一明平正等三句分三如論。二例明餘二根義。
分十七中第七依凈信深固等義明根依處差別分三。一總問分二。一立因。二顯果。二略答。三別釋經句分三。一依三慧勝解明信深固義。二依余不動明信深固義分二。一標。二釋。三依三種勝解明深固等義分三。一總標。二別釋分三。一依世間善決定勝解明凈信深固義。二依出世勝解根本明根生義。三依出世清凈勝解明建立義。三明差別義。
分十七中第八依住有勢等義明根依處差別分三。一總問分五如論。二略答。三別釋經句分二。一標。二釋分五如論。
分十七中第九依念等九義明根依處差別分三。一總問分九如論。二略答。三別釋經句指文。
分十七中第十依心住等義明根依處差別分三。一總問分九如論。二略答。三別釋經句指文。
分十七中第十一依簡擇等義明根依處差別分四。一總問分四如論。二略答。三別釋經句指文。四明信等五根遍攝余善根無不盡義。
分十七中第十二依四念住義明根依處差別分四。一依身念住明依處差別分二。一問。二答。二依受念住明依處差別分二。一問。二答。三依心念住明依處差別分二。一問。二答。四依法念住明依處差別分二。一問。二答。分十七中第十三依四諦義明根依
【現代漢語翻譯】 現代漢語譯本： 解釋經文的句子分為兩部分。第一部分闡明『平正』、『等』這三個句子的含義，如同論中所述分為三點。第二部分舉例說明其餘兩種根的含義。
在第十七個部分中，第八個部分依據『安住有勢』等的含義，闡明根的所依之處的差別，分為三部分。第一部分總的提問，如同論中所述分為五點。第二部分簡略地回答。第三部分詳細地解釋經文的句子，分為兩部分。第一部分標示。第二部分解釋，如同論中所述分為五點。
在第十七個部分中，第九個部分依據『念』等九種含義，闡明根的所依之處的差別，分為三部分。第一部分總的提問，如同論中所述分為九點。第二部分簡略地回答。第三部分詳細地解釋經文的句子，直接引用原文。
在第十七個部分中，第十個部分依據『心住』等的含義，闡明根的所依之處的差別，分為三部分。第一部分總的提問，如同論中所述分為九點。第二部分簡略地回答。第三部分詳細地解釋經文的句子，直接引用原文。
在第十七個部分中，第十一個部分依據『簡擇』等的含義，闡明根的所依之處的差別，分為四部分。第一部分總的提問，如同論中所述分為四點。第二部分簡略地回答。第三部分詳細地解釋經文的句子，直接引用原文。第四部分闡明信等五根普遍包含其餘善根，沒有不完全包含的含義。
在第十七個部分中，第十二個部分依據四念住（catu-smṛtyupasthāna）的含義，闡明根的所依之處的差別，分為四部分。第一部分依據身念住（kāya-smṛtyupasthāna）闡明所依之處的差別，分為兩部分。第一部分提問。第二部分回答。第二部分依據受念住（vedanā-smṛtyupasthāna）闡明所依之處的差別，分為兩部分。第一部分提問。第二部分回答。第三部分依據心念住（citta-smṛtyupasthāna）闡明所依之處的差別，分為兩部分。第一部分提問。第二部分回答。第四部分依據法念住（dharma-smṛtyupasthāna）闡明所依之處的差別，分為兩部分。第一部分提問。第二部分回答。 在第十七個部分中，第十三個部分依據四諦（catvāri āryasatyāni）的含義，闡明根的
【English Translation】 English version: The sentences explaining the scriptures are divided into two parts. The first part clarifies the meaning of the three sentences 'equanimity', 'equality', and 'etc.', divided into three points as described in the treatise. The second part exemplifies the meaning of the remaining two roots.
In the seventeenth section, the eighth section, based on the meaning of 'abiding with power' and so on, clarifies the differences in the places where the roots rely, divided into three parts. The first part is a general question, divided into five points as described in the treatise. The second part provides a brief answer. The third part explains the sentences of the scriptures in detail, divided into two parts. The first part indicates. The second part explains, divided into five points as described in the treatise.
In the seventeenth section, the ninth section, based on the meaning of 'mindfulness' and other nine meanings, clarifies the differences in the places where the roots rely, divided into three parts. The first part is a general question, divided into nine points as described in the treatise. The second part provides a brief answer. The third part explains the sentences of the scriptures in detail, directly quoting the original text.
In the seventeenth section, the tenth section, based on the meaning of 'mind abiding' and so on, clarifies the differences in the places where the roots rely, divided into three parts. The first part is a general question, divided into nine points as described in the treatise. The second part provides a brief answer. The third part explains the sentences of the scriptures in detail, directly quoting the original text.
In the seventeenth section, the eleventh section, based on the meaning of 'discernment' and so on, clarifies the differences in the places where the roots rely, divided into four parts. The first part is a general question, divided into four points as described in the treatise. The second part provides a brief answer. The third part explains the sentences of the scriptures in detail, directly quoting the original text. The fourth part clarifies that the five roots of faith and so on universally encompass the remaining wholesome roots, without anything not being completely included.
In the seventeenth section, the twelfth section, based on the meaning of the four foundations of mindfulness (catu-smṛtyupasthāna), clarifies the differences in the places where the roots rely, divided into four parts. The first part clarifies the differences in the places of reliance based on mindfulness of the body (kāya-smṛtyupasthāna), divided into two parts. The first part asks. The second part answers. The second part clarifies the differences in the places of reliance based on mindfulness of feeling (vedanā-smṛtyupasthāna), divided into two parts. The first part asks. The second part answers. The third part clarifies the differences in the places of reliance based on mindfulness of mind (citta-smṛtyupasthāna), divided into two parts. The first part asks. The second part answers. The fourth part clarifies the differences in the places of reliance based on mindfulness of phenomena (dharma-smṛtyupasthāna), divided into two parts. The first part asks. The second part answers. In the seventeenth section, the thirteenth section, based on the meaning of the Four Noble Truths (catvāri āryasatyāni), clarifies the roots of
處差別分四。一依苦諦明依處差別分二。一問。二答。二依集諦明依處差別分二。一問。二答。三依滅諦明依處差別分二。一問。二答。四依道諦明依處差別分二。一問。二答。
分十七中第十四依善惡思等明根依處差別相分二 一依善思等三法明依處差別分三。一明善思依處差別分二。一問。二答。二明善說依處差別分二。一問。二答。三明善作依處差別分二。一問。二答 第二例明惡思等依處差別義。
分十七中第十五依惑業生起等明根依處差別分三。一依惑業依處明依處差別分二。一問。二答。二依起煩惱業明依處差別分二。一問。二答。三依斷惑業明依處差別分二。一問。二答。
分十七中第十六依領納世出世吉祥等明根依處差別分四 一依領受世出世吉祥明依處差別分二。一問。二答 二依領受吉祥敗壞明依處差別分二。一問。二答 三依能引吉祥明依處差別分二。一問。二答 四釋經意趣分三。一總標經句分二。一標。二釋列名分五如論。二別釋句義分五 一明忍辱柔和作吉祥法分三。一明忍相分四。一總問。二略答分二。一標。二釋分三如論。三別釋分二。一標。二釋分十如論。四總結。二明柔和相分二。一問。二答分三如論。三明二法差別義 第二明觀人作吉祥法分三。一總標。
【現代漢語翻譯】 現代漢語譯本： 處差別分為四部分：第一，依據苦諦（dukkha-satya，關於苦的真理）闡明依處差別，分為兩部分：一、提問；二、回答。第二，依據集諦（samudaya-satya，關於苦的起因的真理）闡明依處差別，分為兩部分：一、提問；二、回答。第三，依據滅諦（nirodha-satya，關於苦的止息的真理）闡明依處差別，分為兩部分：一、提問；二、回答。第四，依據道諦（magga-satya，關於通往苦的止息的道路的真理）闡明依處差別，分為兩部分：一、提問；二、回答。
在十七部分中的第十四部分，依據善惡思等闡明根依處差別相，分為兩部分：第一，依據善思等三種法闡明依處差別，分為三部分：一、闡明善思的依處差別，分為兩部分：一、提問；二、回答。二、闡明善說的依處差別，分為兩部分：一、提問；二、回答。三、闡明善作的依處差別，分為兩部分：一、提問；二、回答。第二，舉例闡明惡思等依處差別的意義。
在十七部分中的第十五部分，依據惑業生起等闡明根依處差別，分為三部分：第一，依據惑業依處闡明依處差別，分為兩部分：一、提問；二、回答。第二，依據生起煩惱業闡明依處差別，分為兩部分：一、提問；二、回答。第三，依據斷惑業闡明依處差別，分為兩部分：一、提問；二、回答。
在十七部分中的第十六部分，依據領納世出世吉祥等闡明根依處差別，分為四部分：第一，依據領受世間和出世間吉祥闡明依處差別，分為兩部分：一、提問；二、回答。第二，依據領受吉祥敗壞闡明依處差別，分為兩部分：一、提問；二、回答。第三，依據能引吉祥闡明依處差別，分為兩部分：一、提問；二、回答。第四，解釋經文的意趣，分為三部分：第一，總標經句，分為兩部分：一、標示；二、解釋，列出名稱分為五種，如論中所述。第二，分別解釋句義，分為五部分：第一，闡明忍辱柔和是作吉祥法，分為三部分：一、闡明忍相，分為四部分：一、總問；二、略答，分為兩部分：一、標示；二、解釋，分為三部分，如論中所述。三、分別解釋，分為兩部分：一、標示；二、解釋，分為十部分，如論中所述。四、總結。二、闡明柔和相，分為兩部分：一、提問；二、回答，分為三部分，如論中所述。三、闡明兩種法的差別義。第二，闡明觀察人是作吉祥法，分為三部分：一、總標。
【English Translation】 English version: The differentiation of locations is divided into four parts: First, based on the Truth of Suffering (dukkha-satya), the differentiation of dependent locations is explained, divided into two parts: 1. Question; 2. Answer. Second, based on the Truth of the Origin of Suffering (samudaya-satya), the differentiation of dependent locations is explained, divided into two parts: 1. Question; 2. Answer. Third, based on the Truth of the Cessation of Suffering (nirodha-satya), the differentiation of dependent locations is explained, divided into two parts: 1. Question; 2. Answer. Fourth, based on the Truth of the Path to the Cessation of Suffering (magga-satya), the differentiation of dependent locations is explained, divided into two parts: 1. Question; 2. Answer.
In the fourteenth part of the seventeen parts, based on good and evil thoughts, etc., the characteristics of the differentiation of root dependent locations are explained, divided into two parts: First, based on the three dharmas of good thought, etc., the differentiation of dependent locations is explained, divided into three parts: 1. Explaining the differentiation of dependent locations of good thought, divided into two parts: 1. Question; 2. Answer. 2. Explaining the differentiation of dependent locations of good speech, divided into two parts: 1. Question; 2. Answer. 3. Explaining the differentiation of dependent locations of good action, divided into two parts: 1. Question; 2. Answer. Second, the meaning of the differentiation of dependent locations of evil thought, etc., is explained by example.
In the fifteenth part of the seventeen parts, based on the arising of delusion and karma, etc., the differentiation of root dependent locations is explained, divided into three parts: First, based on the dependent locations of delusion and karma, the differentiation of dependent locations is explained, divided into two parts: 1. Question; 2. Answer. Second, based on the arising of afflictions and karma, the differentiation of dependent locations is explained, divided into two parts: 1. Question; 2. Answer. Third, based on the cessation of delusion and karma, the differentiation of dependent locations is explained, divided into two parts: 1. Question; 2. Answer.
In the sixteenth part of the seventeen parts, based on receiving auspiciousness in the world and beyond, etc., the differentiation of root dependent locations is explained, divided into four parts: First, based on receiving worldly and transcendental auspiciousness, the differentiation of dependent locations is explained, divided into two parts: 1. Question; 2. Answer. Second, based on receiving auspicious ruin, the differentiation of dependent locations is explained, divided into two parts: 1. Question; 2. Answer. Third, based on what can lead to auspiciousness, the differentiation of dependent locations is explained, divided into two parts: 1. Question; 2. Answer. Fourth, explaining the meaning of the sutra, divided into three parts: First, generally indicating the sutra sentences, divided into two parts: 1. Indication; 2. Explanation, listing the names in five categories, as described in the treatise. Second, explaining the meaning of the sentences separately, divided into five parts: First, explaining that patience and gentleness are auspicious dharmas, divided into three parts: 1. Explaining the characteristics of patience, divided into four parts: 1. General question; 2. Brief answer, divided into two parts: 1. Indication; 2. Explanation, divided into three parts, as described in the treatise. 3. Explaining separately, divided into two parts: 1. Indication; 2. Explanation, divided into ten parts, as described in the treatise. 4. Conclusion. 2. Explaining the characteristics of gentleness, divided into two parts: 1. Question; 2. Answer, divided into three parts, as described in the treatise. 3. Explaining the difference in meaning between the two dharmas. Second, explaining that observing people is an auspicious dharma, divided into three parts: 1. General indication.
二列名分二如論。三別釋分二。一依攝受明觀人法分二。一標。二釋分五如論。二依處置明觀人法分二。一標。二釋分五如論 第三明舍作吉祥法分三。一總標。二列釋分五如論。三總結 第四賢善行作吉祥法分三。一總標。二列名分二如論。三別釋無所違負相分二。一標。二釋分五如論 第五明不放逸作吉祥法分三。一總標。二略釋。三廣解分二。一標。二釋分五如論 第三明略義分三。一明能生吉祥五力分二。一標。二釋分五如論。二明吉祥體分二。一標。二釋分五如論。三明五力攝義分二如論。
分十七中第十七依先煩惱業感得等義明根依處差別分十三 一依先煩惱業感得義明依處差別分二。一問。二答 二依名色緣明依差別分二。一問。二答 三依觸緣明依差別分二。一問。二答 四依策勵緣明依差別分二。一問。二答 五依防護明依差別分二。一問。二答 六依應調靜明依差別分二。一問。二答 七依應寂止明依差別分二。一問。二答 八依自性調順等明依差別分二。一問。二答 九明諸根舍義分二。一問。二答 十明諸根棄義分二。一問。二答 十一明諸斷義分二。一問。二答 十二明諸根退義分二。一問。二答 十三明三乘行人根差別義分四。一總問。二略答。三列名分五如論。四別釋分五。一
【現代漢語翻譯】 現代漢語譯本 二、列出名稱，分為兩種，如論中所述。 三、分別解釋，分為兩種。 一、依據攝受（grahaṇa，接受）說明觀察人法，分為兩種。 一、標示。 二、解釋，分為五種，如論中所述。 二、依據處置說明觀察人法，分為兩種。 一、標示。 二、解釋，分為五種，如論中所述。 第三、說明捨棄作為吉祥法，分為三種。 一、總標。 二、列出解釋，分為五種，如論中所述。 三、總結。 第四、賢善行為作為吉祥法，分為三種。 一、總標。 二、列出名稱，分為兩種，如論中所述。 三、分別解釋無所違負相，分為兩種。 一、標示。 二、解釋，分為五種，如論中所述。 第五、說明不放逸作為吉祥法，分為三種。 一、總標。 二、簡略解釋。 三、廣泛解釋，分為兩種。 一、標示。 二、解釋，分為五種，如論中所述。 第三、說明簡略意義，分為三種。 一、說明能生吉祥的五力（pañca bala，信、精進、念、定、慧五種力量），分為兩種。 一、標示。 二、解釋，分為五種，如論中所述。 二、說明吉祥的本體，分為兩種。 一、標示。 二、解釋，分為五種，如論中所述。 三、說明五力所包含的意義，分為兩種，如論中所述。 在十七個部分中，第十七部分依據先前的煩惱業感得等意義，說明根（indriya，感覺器官）、依（āśraya，所依賴的事物）、處（sthāna，場所）的差別，分為十三種。 一、依據先前的煩惱業感得的意義，說明依處差別，分為兩種。 一、提問。 二、回答。 二、依據名色（nāmarūpa，精神和物質現象）的緣，說明依的差別，分為兩種。 一、提問。 二、回答。 三、依據觸（sparśa，感覺）的緣，說明依的差別，分為兩種。 一、提問。 二、回答。 四、依據策勵（prayatna，努力）的緣，說明依的差別，分為兩種。 一、提問。 二、回答。 五、依據防護（rakṣā，保護）說明依的差別，分為兩種。 一、提問。 二、回答。 六、依據應調靜（damatha，調伏）說明依的差別，分為兩種。 一、提問。 二、回答。 七、依據應寂止（śamatha，止息）說明依的差別，分為兩種。 一、提問。 二、回答。 八、依據自性調順等說明依的差別，分為兩種。 一、提問。 二、回答。 九、說明諸根（indriya，感覺器官）捨棄的意義，分為兩種。 一、提問。 二、回答。 十、說明諸根（indriya，感覺器官）拋棄的意義，分為兩種。 一、提問。 二、回答。 十一、說明諸斷（ccheda，斷除）的意義，分為兩種。 一、提問。 二、回答。 十二、說明諸根（indriya，感覺器官）退失的意義，分為兩種。 一、提問。 二、回答。 十三、說明三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）行人根（indriya，感覺器官）的差別意義，分為四種。 一、總提問。 二、簡略回答。 三、列出名稱，分為五種，如論中所述。 四、分別解釋，分為五種。 一
【English Translation】 English version Two, listing the names, divided into two types, as described in the treatise. Three, separate explanations, divided into two. One, based on grahana (acceptance), explaining the observation of persons and dharmas, divided into two. One, indication. Two, explanation, divided into five types, as described in the treatise. Two, based on disposition, explaining the observation of persons and dharmas, divided into two. One, indication. Two, explanation, divided into five types, as described in the treatise. Third, explaining abandonment as an auspicious practice, divided into three. One, general indication. Two, listing explanations, divided into five types, as described in the treatise. Three, summary. Fourth, virtuous conduct as an auspicious practice, divided into three. One, general indication. Two, listing the names, divided into two types, as described in the treatise. Three, separately explaining the aspect of non-violation, divided into two. One, indication. Two, explanation, divided into five types, as described in the treatise. Fifth, explaining non-negligence as an auspicious practice, divided into three. One, general indication. Two, brief explanation. Three, extensive explanation, divided into two. One, indication. Two, explanation, divided into five types, as described in the treatise. Third, explaining the concise meaning, divided into three. One, explaining the five powers (pañca bala, the five powers of faith, vigor, mindfulness, concentration, and wisdom) that generate auspiciousness, divided into two. One, indication. Two, explanation, divided into five types, as described in the treatise. Two, explaining the essence of auspiciousness, divided into two. One, indication. Two, explanation, divided into five types, as described in the treatise. Three, explaining the meaning encompassed by the five powers, divided into two types, as described in the treatise. Among the seventeen sections, the seventeenth section, based on the meaning of previous afflictions and karma, explains the differences in indriya (sense faculties), āśraya (support), and sthāna (location), divided into thirteen types. One, based on the meaning of previous afflictions and karma, explaining the differences in support and location, divided into two. One, question. Two, answer. Two, based on the condition of nāmarūpa (name and form), explaining the differences in support, divided into two. One, question. Two, answer. Three, based on the condition of sparśa (contact), explaining the differences in support, divided into two. One, question. Two, answer. Four, based on the condition of prayatna (effort), explaining the differences in support, divided into two. One, question. Two, answer. Five, based on rakṣā (protection), explaining the differences in support, divided into two. One, question. Two, answer. Six, based on damatha (taming), explaining the differences in support, divided into two. One, question. Two, answer. Seven, based on śamatha (calming), explaining the differences in support, divided into two. One, question. Two, answer. Eight, based on inherent tameness, explaining the differences in support, divided into two. One, question. Two, answer. Nine, explaining the meaning of abandoning the indriya (sense faculties), divided into two. One, question. Two, answer. Ten, explaining the meaning of discarding the indriya (sense faculties), divided into two. One, question. Two, answer. Eleven, explaining the meaning of cutting off (ccheda), divided into two. One, question. Two, answer. Twelve, explaining the meaning of the decline of the indriya (sense faculties), divided into two. One, question. Two, answer. Thirteen, explaining the differences in the indriya (sense faculties) of practitioners of the three vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), divided into four types. One, general question. Two, brief answer. Three, listing the names, divided into five types, as described in the treatise. Four, separate explanations, divided into five. One
明品類差別分二。一標。二釋。二明任持差別分二。一標。二釋。三明罥索差別分二。一標。二釋。四明正行差別分二。一標。二釋。五明證得差別分二。一標。二釋。
長行廣解分六中第三依證得義門明諸根差別善巧分十下所明。
第一依未至定明諸根證得差別分三。一總問。二略答。三別釋分二如論。
分十中第二依初靜慮等八定明諸根證得差別分四。一明初靜慮根證得相分三。一問。二略答。三別釋。二例明第二靜慮證得相。三明第三靜慮證得相。四明第四靜慮已上證得相。
分十中第三依四果明諸根證得差別分四 一明初果證得相分二。一問。二答 二明第二果證得相分二。一立正義。二答難分三如論 三明第三果證得相分三。一問。二答。三立憂根理 四明第四果證得相分二。一問。二答。
分十中第四依希求等明諸根證得差別分三 一總標經句分四如論 二釋意趣分四。一明希相分二。一問。二答。二明求相分二。一問。二答。三明戚相分二。一問。二答。四明憂相分二。一問。二答 三明有無差別分二。一依初二果立有憂根。二依第三果不立憂根。
分十中第五依喜根等明諸根證得差別分三 一明喜根證得相分三。一總問。二略答。三別釋 二明憂根證得相分三
【現代漢語翻譯】 現代漢語譯本 明品類差別分二：一、標（標示）；二、釋（解釋）。二、明任持差別分二：一、標；二、釋。三、明罥索差別分二：一、標；二、釋。四、明正行差別分二：一、標；二、釋。五、明證得差別分二：一、標；二、釋。
長行廣解分六中，第三依證得義門明諸根差別善巧，分十下所明。
第一依未至定明諸根證得差別分三：一、總問；二、略答；三、別釋，分二如論。
分十中，第二依初靜慮等八定明諸根證得差別分四：一、明初靜慮根證得相，分三：一、問；二、略答；三、別釋。二、例明第二靜慮證得相。三、明第三靜慮證得相。四、明第四靜慮已上證得相。
分十中，第三依四果明諸根證得差別分四：一、明初果證得相，分二：一、問；二、答。二、明第二果證得相，分二：一、立正義；二、答難，分三如論。三、明第三果證得相，分三：一、問；二、答；三、立憂根理。四、明第四果證得相，分二：一、問；二、答。
分十中，第四依希求等明諸根證得差別分三：一、總標經句，分四如論。二、釋意趣，分四：一、明希相，分二：一、問；二、答。二、明求相，分二：一、問；二、答。三、明戚相，分二：一、問；二、答。四、明憂相，分二：一、問；二、答。三、明有無差別，分二：一、依初二果立有憂根；二、依第三果不立憂根。
分十中，第五依喜根等明諸根證得差別分三：一、明喜根證得相，分三：一、總問；二、略答；三、別釋。二、明憂根證得相，分三
【English Translation】 English version The differentiation of categories is divided into two parts: 1. Indication; 2. Explanation. The differentiation of upholding is divided into two parts: 1. Indication; 2. Explanation. The differentiation of snares is divided into two parts: 1. Indication; 2. Explanation. The differentiation of right practice is divided into two parts: 1. Indication; 2. Explanation. The differentiation of attainment is divided into two parts: 1. Indication; 2. Explanation.
Among the six divisions of the extensive explanation in prose, the third explains the skillful differences of the faculties based on the meaning of attainment, as explained in the following ten divisions.
The first, based on the 'unreached concentration' (未至定), explains the differences in the attainment of the faculties in three parts: 1. General question; 2. Brief answer; 3. Separate explanation, divided into two parts as in the treatise.
Among the ten divisions, the second, based on the 'first dhyana' (初靜慮) and the eight concentrations, explains the differences in the attainment of the faculties in four parts: 1. Explaining the characteristics of the attainment of the root of the first dhyana, in three parts: 1. Question; 2. Brief answer; 3. Separate explanation. 2. Explaining the characteristics of the attainment of the second dhyana by analogy. 3. Explaining the characteristics of the attainment of the third dhyana. 4. Explaining the characteristics of the attainment of the fourth dhyana and above.
Among the ten divisions, the third, based on the 'four fruits' (四果), explains the differences in the attainment of the faculties in four parts: 1. Explaining the characteristics of the attainment of the 'first fruit' (初果), in two parts: 1. Question; 2. Answer. 2. Explaining the characteristics of the attainment of the 'second fruit' (第二果), in two parts: 1. Establishing the correct meaning; 2. Answering the difficulty, in three parts as in the treatise. 3. Explaining the characteristics of the attainment of the 'third fruit' (第三果), in three parts: 1. Question; 2. Answer; 3. Establishing the principle of the 'sorrow faculty' (憂根). 4. Explaining the characteristics of the attainment of the 'fourth fruit' (第四果), in two parts: 1. Question; 2. Answer.
Among the ten divisions, the fourth, based on 'desire' (希求) and so on, explains the differences in the attainment of the faculties in three parts: 1. Generally indicating the sutra verses, in four parts as in the treatise. 2. Explaining the intended meaning, in four parts: 1. Explaining the aspect of hope, in two parts: 1. Question; 2. Answer. 2. Explaining the aspect of seeking, in two parts: 1. Question; 2. Answer. 3. Explaining the aspect of affection, in two parts: 1. Question; 2. Answer. 4. Explaining the aspect of sorrow, in two parts: 1. Question; 2. Answer. 3. Explaining the difference of existence and non-existence, in two parts: 1. Establishing the existence of the sorrow faculty based on the first two fruits; 2. Not establishing the sorrow faculty based on the third fruit.
Among the ten divisions, the fifth, based on the 'joy faculty' (喜根) and so on, explains the differences in the attainment of the faculties in three parts: 1. Explaining the characteristics of the attainment of the joy faculty, in three parts: 1. General question; 2. Brief answer; 3. Separate explanation. 2. Explaining the characteristics of the attainment of the sorrow faculty, in three parts
。一總問。二略答。三別釋 三明舍根證得相分三。一總問。二略答。三別釋分二如論。
分十中第六依未知欲知根明諸根證得差別分二。一明未知欲知根舍位。二明已知根舍位。
分十中第七依練根等明諸根證得差別分六 一依練根人數明證差別分二。一總問。二廣答分三。一依有學立練根人。二依無學立練根人分二。一總。二別分五如論。三依中上二人不立練根義分二。一標。二釋 二明初果練根人證得第二果差別分二。一問。二答 三明初果不證第三果義分三。一問。二略答。三別立所以分二如論 四明三果人進離欲證得相分二。一問。二答 五明三果人直不取無學果義分三。一問。二略答。三別立所以分二如論 六明三果人要修轉根義分二。一問。二答分五如論。
分十中第八依菩薩三根明證得差別分二。一總問。二廣答分三。一答立未知欲知根。二答立已知根。三答立具知根。
分十中第九依三滿義明諸根證得差別分二。一總問。二廣答分二 一答有學三滿義分二。一略答。二別釋分三。一明根滿分二。一標。二釋。二明定滿分二。一標。二釋。三明果滿分二。一標。二釋 第二答無學三滿義分二。一明前二滿義分二。一總標。二別釋分二。一明根滿分二。一標。二釋。二明定滿
【現代漢語翻譯】 現代漢語譯本： 一、總問。二、略答。三、別釋。三、明舍根證得相，分三：一、總問。二、略答。三、別釋，分二，如論所述。
分十部分中，第六部分，依據未知欲知根（Anajñātakajñāsyāmīndriya，指想要了解未知事物的根）說明諸根證得的差別，分二：一、明未知欲知根舍位。二、明已知根舍位。
分十部分中，第七部分，依據練根等說明諸根證得的差別，分六：一、依據練根人數說明證得差別，分二：一、總問。二、廣答，分三：一、依據有學（Śaikṣa，還在學習的修行者）設立練根人。二、依據無學（Aśaikṣa，已經完成學習的修行者）設立練根人，分二：一、總。二、別，分五，如論所述。三、依據中上二人不設立練根的意義，分二：一、標。二、釋。二、明初果（Srotaāpanna，須陀洹）練根人證得第二果（Sakṛdāgāmin，斯陀含）的差別，分二：一、問。二、答。三、明初果不證第三果（Anāgāmin，阿那含）的意義，分三：一、問。二、略答。三、別立所以，分二，如論所述。四、明三果人進離欲證得相，分二：一、問。二、答。五、明三果人直接不取無學果的意義，分三：一、問。二、略答。三、別立所以，分二，如論所述。六、明三果人要修轉根的意義，分二：一、問。二、答，分五，如論所述。
分十部分中，第八部分，依據菩薩三根說明證得差別，分二：一、總問。二、廣答，分三：一、答立未知欲知根。二、答立已知根（Ajñendriya，已經瞭解事物的根）。三、答立具知根（Ajñātāvindriya，完全瞭解事物的根）。
分十部分中，第九部分，依據三滿義說明諸根證得差別，分二：一、總問。二、廣答，分二：一、答有學三滿義，分二：一、略答。二、別釋，分三：一、明根滿，分二：一、標。二、釋。二、明定滿，分二：一、標。二、釋。三、明果滿，分二：一、標。二、釋。二、答無學三滿義，分二：一、明前二滿義，分二：一、總標。二、別釋，分二：一、明根滿，分二：一、標。二、釋。二、明定滿。
【English Translation】 English version: 1. General Question. 2. Brief Answer. 3. Detailed Explanation. Three, Explaining the characteristics of abandoning roots and attaining realization, divided into three: 1. General Question. 2. Brief Answer. 3. Detailed Explanation, divided into two, as stated in the treatise.
Among the ten sections, the sixth section, based on the Anajñātakajñāsyāmīndriya (the root of wanting to understand the unknown), explains the differences in the attainment of various roots, divided into two: 1. Explaining the position of abandoning the Anajñātakajñāsyāmīndriya. 2. Explaining the position of abandoning the Ajñendriya (the root of already knowing).
Among the ten sections, the seventh section, based on the cultivation of roots, etc., explains the differences in the attainment of various roots, divided into six: 1. Explaining the differences in attainment based on the number of people cultivating roots, divided into two: 1. General Question. 2. Detailed Answer, divided into three: 1. Establishing the person cultivating roots based on the Śaikṣa (one who is still learning). 2. Establishing the person cultivating roots based on the Aśaikṣa (one who has completed learning), divided into two: 1. General. 2. Specific, divided into five, as stated in the treatise. 3. Explaining the meaning of not establishing the cultivation of roots based on the two, middle and upper, divided into two: 1. Indication. 2. Explanation. 2. Explaining the difference in the attainment of the second fruit (Sakṛdāgāmin, Once-Returner) by the person cultivating roots who has attained the first fruit (Srotaāpanna, Stream-Enterer), divided into two: 1. Question. 2. Answer. 3. Explaining the meaning of the first fruit not attaining the third fruit (Anāgāmin, Non-Returner), divided into three: 1. Question. 2. Brief Answer. 3. Specifically establishing the reason, divided into two, as stated in the treatise. 4. Explaining the characteristics of the person of the third fruit progressing in detachment and attaining realization, divided into two: 1. Question. 2. Answer. 5. Explaining the meaning of the person of the third fruit directly not taking the fruit of no-more-learning, divided into three: 1. Question. 2. Brief Answer. 3. Specifically establishing the reason, divided into two, as stated in the treatise. 6. Explaining the meaning of the person of the third fruit needing to cultivate the transformation of roots, divided into two: 1. Question. 2. Answer, divided into five, as stated in the treatise.
Among the ten sections, the eighth section, based on the three roots of the Bodhisattva, explains the differences in attainment, divided into two: 1. General Question. 2. Detailed Answer, divided into three: 1. Answering the establishment of the Anajñātakajñāsyāmīndriya. 2. Answering the establishment of the Ajñendriya. 3. Answering the establishment of the Ajñātāvindriya (the root of complete knowledge).
Among the ten sections, the ninth section, based on the meaning of the three perfections, explains the differences in the attainment of various roots, divided into two: 1. General Question. 2. Detailed Answer, divided into two: 1. Answering the meaning of the three perfections of the Śaikṣa, divided into two: 1. Brief Answer. 2. Detailed Explanation, divided into three: 1. Explaining the perfection of roots, divided into two: 1. Indication. 2. Explanation. 2. Explaining the perfection of Samādhi, divided into two: 1. Indication. 2. Explanation. 3. Explaining the perfection of fruit, divided into two: 1. Indication. 2. Explanation. 2. Answering the meaning of the three perfections of the Aśaikṣa, divided into two: 1. Explaining the meaning of the first two perfections, divided into two: 1. General Indication. 2. Detailed Explanation, divided into two: 1. Explaining the perfection of roots, divided into two: 1. Indication. 2. Explanation. 2. Explaining the perfection of Samādhi.
分二。一標。二釋。第二明果滿。
分十中第十依諸根不調等五法明證得差別分七。一依經總問。二略答。三別釋分二。一依簡擇力明二調伏法分二。一立因。二顯果分二如論。二依對治力明二調伏法分二。一立因。二顯果分二如論 四依無四調伏明不調伏義分二。一標。二釋分三如論 五依具四調伏明具調伏等五法勝利 六明不調伏等過失分三。一總問。二略答。三別釋分六如論 七明諸根善調等功德分二。一明斷苦德。二明引樂德。
長行廣解分六中第四依攝義門明諸根差別善巧相分六如下所明。
第一依十四種根三聚有情相攝義明根差別分二。一總問。二廣答分三。一答正義。二答不攝相分二。一問。二答。三答三聚有情義分二。一標。二釋。
分六中第二依五根三受相攝義明根差別分二。一問。二答。
分六中第三依五根三十七品相攝義明根差別分二。一總問。二廣答分二。一答正義。二答不攝相分二。一問。二答分二。一明不攝六。二明不攝四。
分六中第四依五根三根相攝義明根差別分二。一總問。二廣答分二。一答正義。二答不攝相分二。一問。二答。
分六中分五依九遍知根明根相攝差別分二。一總問。二廣答分三。一答正義。二答九遍知相分二。一問
【現代漢語翻譯】 現代漢語譯本 分為兩部分。第一部分是標題，第二部分是解釋。第二部分闡明圓滿的果報。
在十分類中的第十類，依據諸根不調等五法闡明證得的差別，分為七部分。第一部分是依據經文總的提問。第二部分是簡略的回答。第三部分是分別解釋，分為兩部分。第一部分是依據簡擇力闡明兩種調伏法，分為兩部分。第一部分是建立原因，第二部分是顯示結果，這兩部分都如論中所說。第二部分是依據對治力闡明兩種調伏法，分為兩部分。第一部分是建立原因，第二部分是顯示結果，這兩部分都如論中所說。第四部分是依據沒有四種調伏闡明不調伏的含義，分為兩部分。第一部分是標明，第二部分是解釋，分為三部分，都如論中所說。第五部分是依據具備四種調伏闡明具備調伏等五法的勝利。第六部分是闡明不調伏等的過失，分為三部分。第一部分是總的提問，第二部分是簡略的回答，第三部分是分別解釋，分為六部分，都如論中所說。第七部分是闡明諸根善調等的功德，分為兩部分。第一部分是闡明斷除痛苦的功德，第二部分是闡明引來快樂的功德。
長行廣解分為六部分，其中的第四部分是依據攝義門闡明諸根差別善巧的相狀，分為六部分，如下面所闡明的。
第一部分是依據十四種根、三聚有情（指正性離生、不定性、邪性定聚三種根性的眾生）相攝的含義闡明根的差別，分為兩部分。第一部分是總的提問，第二部分是廣泛的回答，分為三部分。第一部分是回答正義，第二部分是回答不相攝的相狀，分為兩部分。第一部分是提問，第二部分是回答。第三部分是回答三聚有情的含義，分為兩部分。第一部分是標明，第二部分是解釋。
在六部分中的第二部分，依據五根（信根、精進根、念根、定根、慧根）和三受（苦受、樂受、不苦不樂受）相攝的含義闡明根的差別，分為兩部分。第一部分是提問，第二部分是回答。
在六部分中的第三部分，依據五根（信根、精進根、念根、定根、慧根）和三十七道品相攝的含義闡明根的差別，分為兩部分。第一部分是總的提問，第二部分是廣泛的回答，分為兩部分。第一部分是回答正義，第二部分是回答不相攝的相狀，分為兩部分。第一部分是提問，第二部分是回答，分為兩部分。第一部分是闡明不相攝的六種情況，第二部分是闡明不相攝的四種情況。
在六部分中的第四部分，依據五根（信根、精進根、念根、定根、慧根）和三根（未知當知根、已知根、具知根）相攝的含義闡明根的差別，分為兩部分。第一部分是總的提問，第二部分是廣泛的回答，分為兩部分。第一部分是回答正義，第二部分是回答不相攝的相狀，分為兩部分。第一部分是提問，第二部分是回答。
在六部分中的第五部分，依據九遍知根闡明根相攝的差別，分為兩部分。第一部分是總的提問，第二部分是廣泛的回答，分為三部分。第一部分是回答正義，第二部分是闡明九遍知的相狀，分為兩部分。第一部分是提問
【English Translation】 English version Divided into two parts. The first part is the title, and the second part is the explanation. The second part elucidates the complete fruition.
In the tenth of the ten categories, based on the five dharmas such as the disharmony of the senses, it elucidates the differences in attainment, divided into seven parts. The first part is a general question based on the scriptures. The second part is a brief answer. The third part is a separate explanation, divided into two parts. The first part is based on the power of discernment to elucidate the two methods of taming, divided into two parts. The first part is to establish the cause, and the second part is to reveal the result, both of which are as stated in the treatise. The second part is based on the power of counteraction to elucidate the two methods of taming, divided into two parts. The first part is to establish the cause, and the second part is to reveal the result, both of which are as stated in the treatise. The fourth part is based on the absence of the four taming methods to elucidate the meaning of untamed, divided into two parts. The first part is to mark, and the second part is to explain, divided into three parts, all of which are as stated in the treatise. The fifth part is based on possessing the four taming methods to elucidate the victory of possessing the five dharmas such as taming. The sixth part is to elucidate the faults of untamed etc., divided into three parts. The first part is a general question, the second part is a brief answer, and the third part is a separate explanation, divided into six parts, all of which are as stated in the treatise. The seventh part is to elucidate the merits of well-tamed senses etc., divided into two parts. The first part is to elucidate the merit of cutting off suffering, and the second part is to elucidate the merit of attracting happiness.
The extensive explanation in prose is divided into six parts, the fourth of which is based on the meaning of inclusion to elucidate the characteristics of the skillful means of the differences of the senses, divided into six parts, as explained below.
The first part is based on the meaning of inclusion of the fourteen kinds of roots and the three kinds of beings (referring to beings with the three kinds of natures: those destined for liberation, those with undetermined natures, and those with fixed wrong views) to elucidate the differences of the roots, divided into two parts. The first part is a general question, and the second part is an extensive answer, divided into three parts. The first part is to answer the correct meaning, and the second part is to answer the characteristics of non-inclusion, divided into two parts. The first part is to ask, and the second part is to answer. The third part is to answer the meaning of the three kinds of beings, divided into two parts. The first part is to mark, and the second part is to explain.
In the second part of the six parts, based on the meaning of inclusion of the five roots (faith, diligence, mindfulness, concentration, wisdom) and the three feelings (painful, pleasant, neither painful nor pleasant) to elucidate the differences of the roots, divided into two parts. The first part is to ask, and the second part is to answer.
In the third part of the six parts, based on the meaning of inclusion of the five roots (faith, diligence, mindfulness, concentration, wisdom) and the thirty-seven factors of enlightenment to elucidate the differences of the roots, divided into two parts. The first part is a general question, and the second part is an extensive answer, divided into two parts. The first part is to answer the correct meaning, and the second part is to answer the characteristics of non-inclusion, divided into two parts. The first part is to ask, and the second part is to answer, divided into two parts. The first part is to elucidate the six cases of non-inclusion, and the second part is to elucidate the four cases of non-inclusion.
In the fourth part of the six parts, based on the meaning of inclusion of the five roots (faith, diligence, mindfulness, concentration, wisdom) and the three roots (the root of 'I will know what is not yet known', the root of knowledge, the root of complete knowledge) to elucidate the differences of the roots, divided into two parts. The first part is a general question, and the second part is an extensive answer, divided into two parts. The first part is to answer the correct meaning, and the second part is to answer the characteristics of non-inclusion, divided into two parts. The first part is to ask, and the second part is to answer.
In the fifth part of the six parts, based on the nine pervasive knowing roots to elucidate the differences of root inclusion, divided into two parts. The first part is a general question, and the second part is an extensive answer, divided into three parts. The first part is to answer the correct meaning, and the second part is to elucidate the characteristics of the nine pervasive knowings, divided into two parts. The first part is to ask
。二答分九如論。三答建立義分三。一總標。二略釋分二如論。三廣解分五。一依相同分界不同分及同分明建立義。二依二不同分及同分明建立義。三依度劣界明建立義。四依度中界明建立義。五依度妙界明建立義。
分六中第六依相好等廣大功德明諸根攝相差別分二。一總問。二廣答分十。一答相好根攝義分二。一略釋。二別釋分二。一問。二答。二答十力根所攝義分二如論。三答四無所畏根所攝義。四答三不護根所攝義。五答三念住根所攝義。六答大悲根所攝義。七答無忘失法根所攝義。八答一切種妙智根所攝義。九答永斷習氣根所攝義。十答永斷習氣差別義分二。一問。二答。
長行廣解分六中第五依四食門明諸根差別善巧相分十四如下所明。
第一依四食長養諸根及大種明食差別分二。一問。二答分三如論。
分十四中第二明四食體分二。一明段食相分二。一問。二答。二例明餘三食相。
分十四中第三明四食作用分二。一總問。二廣答分四 一答段食作用分二。一標。二釋 二答觸食作用分二。一立因。二顯果 三答意思食作用分二。一立因。二顯果 四答識作用分二。一立因。二顯果。
分十四中第四明識作意根食義分二。一問。二答分二。一立因。二顯果。
分十四中第五明眠夢等三法非是食義分五。一總問。二略答。三列名分二如論。四別釋。五總結。
分十四中第六明命根非是食義分二。一問。二答。
分十四中第七明四食粗細義分三 一明段食粗細分二。一問。二答 二明段食細相分二。一問。二答分二。一標。二釋 三明餘三粗細義分二。一明粗相分二。一問。二答。二明細相分二。一問。二答。
分十四中第八明有情三世生義分三 一明已生相分二。一問。二答 二明未生相分二。一問。二答 三明現生相分二。一問。二答 分十四中第九明有情食安住義分二 一明安養相分二。一問。二答 二明安住相分二。一問。二答。
分十四中第十明求有有情食攝受義分三。一總問。二略答。三別釋。
分十四中第十一明建立段食時分分四。一總問。二略答。三別釋分二 一依明受用時非段食義分三。一標。二釋。三結 二依損益明受用非段食義分二。一明受用時損變壞時益義分二。一標。二釋。二明受用時益變壞時損義分二。一標。二釋 四明總結。
分十四中第十二明余多法非是食義分三。一總問分三。一標。二釋分五如論。三結。二廣答分四如論。三總結。
分十四中第十三明諸那落迦及定地天無段食義。
【現代漢語翻譯】 現代漢語譯本 第十四部分中第五節，闡明睡眠、夢等三種法並非食物的含義，分為五部分：一、總的提問；二、簡略的回答；三、如論中所述，列出名稱並進行分類；四、分別解釋；五、總結。 第十四部分中第六節，闡明命根並非食物的含義，分為兩部分：一、提問；二、回答。 第十四部分中第七節，闡明四種食物的粗細含義，分為三部分：一、闡明段食（kabaalaahaara，粗 खाद्य आहार）的粗細，分為兩部分：一、提問；二、回答；二、闡明段食的細微相狀，分為兩部分：一、提問；二、回答，又分為兩部分：一、標示；二、解釋；三、闡明其餘三種食物的粗細含義，分為兩部分：一、闡明粗糙的相狀，分為兩部分：一、提問；二、回答；二、闡明細微的相狀，分為兩部分：一、提問；二、回答。 第十四部分中第八節，闡明有情（sattva， सत्त्व）三世（過去、現在、未來）的生起含義，分為三部分：一、闡明已生起的相狀，分為兩部分：一、提問；二、回答；二、闡明未生起的相狀，分為兩部分：一、提問；二、回答；三、闡明現在生起的相狀，分為兩部分：一、提問；二、回答。 第十四部分中第九節，闡明有情以食物為安住的含義，分為兩部分：一、闡明安養的相狀，分為兩部分：一、提問；二、回答；二、闡明安住的相狀，分為兩部分：一、提問；二、回答。 第十四部分中第十節，闡明尋求存在的有情以食物攝受的含義，分為三部分：一、總的提問；二、簡略的回答；三、分別解釋。 第十四部分中第十一節，闡明建立段食的時間分際，分為四部分：一、總的提問；二、簡略的回答；三、分別解釋，又分為兩部分：一、依據闡明受用時並非段食的含義，分為三部分：一、標示；二、解釋；三、總結；二、依據損害和利益闡明受用並非段食的含義，分為兩部分：一、闡明受用時損害、變壞，以及何時有利益的含義，分為兩部分：一、標示；二、解釋；二、闡明受用時有利益，變壞時有損害的含義，分為兩部分：一、標示；二、解釋；四、闡明總結。 第十四部分中第十二節，闡明其餘多種法並非食物的含義，分為三部分：一、總的提問，分為三部分：一、標示；二、解釋，分為五部分，如論中所述；三、總結；二、廣泛的回答，分為四部分，如論中所述；三、總結。 第十四部分中第十三節，闡明諸那落迦（naraka，नरक）以及定地天（dhyana-bhumi-deva，ध्यान-भूमि-देव）沒有段食的含義。
【English Translation】 English version Section 5 of Part 14: Explaining that the three dharmas (phenomena) of sleep, dreams, etc., are not the meaning of food, divided into five parts: 1. General question; 2. Brief answer; 3. Listing names and classifying them as described in the treatise; 4. Separate explanations; 5. Summary. Section 6 of Part 14: Explaining that the life force (jivitendriya) is not the meaning of food, divided into two parts: 1. Question; 2. Answer. Section 7 of Part 14: Explaining the coarse and subtle meanings of the four foods, divided into three parts: 1. Explaining the coarseness and subtlety of physical food (kabaalaahaara), divided into two parts: 1. Question; 2. Answer; 2. Explaining the subtle aspects of physical food, divided into two parts: 1. Question; 2. Answer, further divided into two parts: 1. Indication; 2. Explanation; 3. Explaining the coarse and subtle meanings of the remaining three foods, divided into two parts: 1. Explaining the coarse aspects, divided into two parts: 1. Question; 2. Answer; 2. Explaining the subtle aspects, divided into two parts: 1. Question; 2. Answer. Section 8 of Part 14: Explaining the meaning of sentient beings (sattva) arising in the three times (past, present, future), divided into three parts: 1. Explaining the aspects of what has already arisen, divided into two parts: 1. Question; 2. Answer; 2. Explaining the aspects of what has not yet arisen, divided into two parts: 1. Question; 2. Answer; 3. Explaining the aspects of what is arising now, divided into two parts: 1. Question; 2. Answer. Section 9 of Part 14: Explaining the meaning of sentient beings abiding in food, divided into two parts: 1. Explaining the aspects of peaceful nourishment, divided into two parts: 1. Question; 2. Answer; 2. Explaining the aspects of abiding, divided into two parts: 1. Question; 2. Answer. Section 10 of Part 14: Explaining the meaning of sentient beings seeking existence being sustained by food, divided into three parts: 1. General question; 2. Brief answer; 3. Separate explanations. Section 11 of Part 14: Explaining the establishment of the divisions of time for physical food, divided into four parts: 1. General question; 2. Brief answer; 3. Separate explanations, further divided into two parts: 1. Explaining that the meaning of 'at the time of consumption' is not physical food, divided into three parts: 1. Indication; 2. Explanation; 3. Summary; 2. Explaining that consumption is not physical food based on harm and benefit, divided into two parts: 1. Explaining the meaning of harm and deterioration at the time of consumption, and when there is benefit, divided into two parts: 1. Indication; 2. Explanation; 2. Explaining the meaning of benefit at the time of consumption and harm at the time of deterioration, divided into two parts: 1. Indication; 2. Explanation; 4. Summary. Section 12 of Part 14: Explaining that many other dharmas are not the meaning of food, divided into three parts: 1. General question, divided into three parts: 1. Indication; 2. Explanation, divided into five parts, as described in the treatise; 3. Summary; 2. Extensive answer, divided into four parts, as described in the treatise; 3. Summary. Section 13 of Part 14: Explaining that there is no physical food in the various hells (naraka) and the heavens of fixed abode (dhyana-bhumi-deva).
分十四中第十四明諸那落迦不死久住因由分三。一立因。二顯果。三答難。
長行廣解分六中第六依諸句門明諸根差別善巧相分四如下所明。
第一依身境二轉句明諸根差別善巧分二。一總問分二如論。二廣答分二。一答若有根依境界生必依身轉義。二答或有根依身轉不依境界義分二。一標。二釋。
分四中第二依諸根同一依轉句明根差別分二。一總問。二廣答分四 一答有同一依義分二。一標。二釋 二答有同二依義分二。一標。二釋 三答有同三依義分二。一標。二釋分三如論 四答無色界唯有二依義。
分四中第三依苦樂等句明根差別分二。一總問分二如論。二廣答分四 一答是苦非苦相合義分二。一標。二釋 二答是苦苦合義分二。一標。二釋 三答是苦非苦樂相義分二。一標。二釋 四答非苦樂相分二。一標。二釋。
分四中第四依善等三性句明根差別分二。一總問分二如論。二廣答分四 一答是善不引樂義分二。一標。二釋 二答引樂非善義分二。一標。二釋 三答是善引樂義分二。一標。二釋 四答非善不引樂義分二。一標。二釋 大門分二中第二明中頌總結義分六如論。
第四廣分別二十二根差別善巧相分六中第三釋六善巧差別名分六 一釋蘊名分三異門
【現代漢語翻譯】 現代漢語譯本： 第十四分，在十四種分類中，第十四是關於諸那落迦（Naraka，地獄）不死久住的原因，分為三部分：一、確立原因；二、闡明結果；三、解答疑問。
長行廣解分為六部分，其中第六部分是依據各種語句來闡明諸根（indriya，感覺器官）的差別和善巧相，分為四部分，如下所述。
第一，依據身境二轉句來闡明諸根的差別和善巧，分為兩部分：一、總的提問，如論中所述；二、詳細的解答，分為兩部分：一、回答如果有的根依境界而生，必定依身而轉的意義；二、回答或者有的根依身而轉，不依境界的意義，分為兩部分：一、標示；二、解釋。
在四部分中，第二部分是依據諸根同一依轉句來闡明根的差別，分為兩部分：一、總的提問；二、詳細的解答，分為四部分：一、回答有同一依的意義，分為兩部分：一、標示；二、解釋；二、回答有同二依的意義，分為兩部分：一、標示；二、解釋；三、回答有同三依的意義，分為兩部分：一、標示；二、解釋，分為三部分，如論中所述；四、回答沒有**，只有二依的意義。
在四部分中，第三部分是依據苦樂等語句來闡明根的差別，分為兩部分：一、總的提問，如論中所述；二、詳細的解答，分為四部分：一、回答是苦非苦相合的意義，分為兩部分：一、標示；二、解釋；二、回答是苦苦相合的意義，分為兩部分：一、標示；二、解釋；三、回答是苦非苦樂相的意義，分為兩部分：一、標示；二、解釋；四、回答非苦樂相，分為兩部分：一、標示；二、解釋。
在四部分中，第四部分是依據善等三種性質的語句來闡明根的差別，分為兩部分：一、總的提問，如論中所述；二、詳細的解答，分為四部分：一、回答是善但不引生快樂的意義，分為兩部分：一、標示；二、解釋；二、回答引生快樂但不是善的意義，分為兩部分：一、標示；二、解釋；三、回答是善且引生快樂的意義，分為兩部分：一、標示；二、解釋；四、回答非善且不引生快樂的意義，分為兩部分：一、標示；二、解釋。大門分為兩部分，其中第二部分是闡明中頌總結的意義，分為六部分，如論中所述。
第四，廣泛分別二十二根的差別和善巧相，分為六部分，其中第三部分是解釋六種善巧差別的名稱，分為六部分：一、解釋蘊（skandha，構成要素）的名稱，分為三種不同的方式。
【English Translation】 English version: The fourteenth section, within the fourteen divisions, the fourteenth clarifies the reasons for the non-death and prolonged existence of beings in the various Naraka (hells), divided into three parts: 1. Establishing the causes; 2. Manifesting the results; 3. Answering the difficulties.
The extensive explanation in prose is divided into six parts, of which the sixth part elucidates the differences and skillful aspects of the indriya (faculties, sense organs) based on various statements, divided into four parts, as explained below.
First, elucidating the differences and skillful aspects of the faculties based on the 'body and object two-turning' statement, divided into two parts: 1. General question, as stated in the treatise; 2. Detailed answer, divided into two parts: 1. Answering the meaning that if a faculty arises dependent on an object, it must turn dependent on the body; 2. Answering the meaning that some faculties turn dependent on the body but not dependent on the object, divided into two parts: 1. Indication; 2. Explanation.
Among the four parts, the second part elucidates the differences of the faculties based on the 'same dependence and turning' statement, divided into two parts: 1. General question; 2. Detailed answer, divided into four parts: 1. Answering the meaning of having the same dependence, divided into two parts: 1. Indication; 2. Explanation; 2. Answering the meaning of having the same two dependencies, divided into two parts: 1. Indication; 2. Explanation; 3. Answering the meaning of having the same three dependencies, divided into two parts: 1. Indication; 2. Explanation, divided into three parts, as stated in the treatise; 4. Answering the meaning of having no **, only two dependencies.
Among the four parts, the third part elucidates the differences of the faculties based on statements such as 'suffering and pleasure', divided into two parts: 1. General question, as stated in the treatise; 2. Detailed answer, divided into four parts: 1. Answering the meaning of 'is suffering, not suffering combined', divided into two parts: 1. Indication; 2. Explanation; 2. Answering the meaning of 'is suffering, suffering combined', divided into two parts: 1. Indication; 2. Explanation; 3. Answering the meaning of 'is suffering, not suffering and pleasure combined', divided into two parts: 1. Indication; 2. Explanation; 4. Answering the meaning of 'neither suffering nor pleasure', divided into two parts: 1. Indication; 2. Explanation.
Among the four parts, the fourth part elucidates the differences of the faculties based on statements of the three natures such as 'wholesome', divided into two parts: 1. General question, as stated in the treatise; 2. Detailed answer, divided into four parts: 1. Answering the meaning of 'is wholesome but does not lead to pleasure', divided into two parts: 1. Indication; 2. Explanation; 2. Answering the meaning of 'leads to pleasure but is not wholesome', divided into two parts: 1. Indication; 2. Explanation; 3. Answering the meaning of 'is wholesome and leads to pleasure', divided into two parts: 1. Indication; 2. Explanation; 4. Answering the meaning of 'is not wholesome and does not lead to pleasure', divided into two parts: 1. Indication; 2. Explanation. The main division is divided into two parts, of which the second part elucidates the meaning of the summary in verses, divided into six parts, as stated in the treatise.
Fourth, extensively distinguishing the differences and skillful aspects of the twenty-two faculties, divided into six parts, of which the third part explains the names of the six skillful differences, divided into six parts: 1. Explaining the name of skandha (aggregate, heap), divided into three different ways.
初門依具足攝持諸行義立蘊名分二。一立正義。二結 第二異門依常能增長諸業煩惱立蘊義分三。一標。二釋。三結 第三異門依常有所作及速滅壞立蘊義分三。一標。二釋。三結 第二釋界名分二。一立正義。二結 第三釋處名分二。一立正義。二結 第四釋緣起名分二。一立正義。二結 第五釋處非處名分二。一明處義。二非處義 第六釋根名分二。一立正義。二結。
第四廣分別二十二根差別善巧相分六中第四明建立六善巧意趣分二。一總標。二別釋分六。一明建立蘊善巧意趣。二明建立界善巧意趣。三明建立處善巧意趣。四明建立緣起善巧意趣。五明建立處非處善巧意趣。六明建立根善巧意趣。
第四廣分別二十二根差別善巧相分六中第五明六善巧破六邪執義分三。一總標。二徴問。三別釋分六。一明蘊善巧破邪執相。二明界善巧破邪執相。三明處善巧破邪執相。四明緣起善巧破邪執相。五明處非處善巧破邪執相。六明根善巧破邪執相。
第四廣分別二十二根差別善巧相分六中第六明六善巧功德勝利分五。一總問。二略答。三別釋分十。一依一合想見明勝利。二依不起誹謗明勝利。三依自無疑等明勝利。四依悟入緣起道理明勝利。五依了釋梵等無實性明勝利。六依慧根增長等明勝利。七
【現代漢語翻譯】 現代漢語譯本： 第一，關於初學者如何通過完備地攝持諸行來確立蘊（skandha，五蘊，構成個體經驗的要素）的名稱，分為兩部分：一、確立正義；二、總結。 第二，另一種解釋是，根據常能增長諸業和煩惱來確立蘊的意義，分為三部分：一、標示；二、解釋；三、總結。 第三，另一種解釋是，根據常有所作為以及迅速滅壞來確立蘊的意義，分為三部分：一、標示；二、解釋；三、總結。 第二，解釋界（dhātu，界，構成要素）的名稱，分為兩部分：一、確立正義；二、總結。 第三，解釋處（āyatana，處，感覺的來源）的名稱，分為兩部分：一、確立正義；二、總結。 第四，解釋緣起（pratītyasamutpāda，緣起，事物相互依存的法則）的名稱，分為兩部分：一、確立正義；二、總結。 第五，解釋處非處（sthānāsthāna，處非處，可能性與不可能性）的名稱，分為兩部分：一、闡明處的意義；二、闡明非處的意義。 第六，解釋根（indriya，根，控制能力）的名稱，分為兩部分：一、確立正義；二、總結。
第四，廣泛地分別二十二根（indriya，二十二根，生理和心理功能）的差別和善巧，分為六個部分，其中第四部分闡明建立六善巧的意趣，分為兩部分：一、總標；二、分別解釋，分為六個方面：一、闡明建立蘊的善巧意趣；二、闡明建立界的善巧意趣；三、闡明建立處的善巧意趣；四、闡明建立緣起的善巧意趣；五、闡明建立處非處的善巧意趣；六、闡明建立根的善巧意趣。
第四，廣泛地分別二十二根的差別和善巧，分為六個部分，其中第五部分闡明六善巧破除六種邪執的意義，分為三部分：一、總標；二、提問；三、分別解釋，分為六個方面：一、闡明蘊的善巧破除邪執的相狀；二、闡明界的善巧破除邪執的相狀；三、闡明處的善巧破除邪執的相狀；四、闡明緣起的善巧破除邪執的相狀；五、闡明處非處的善巧破除邪執的相狀；六、闡明根的善巧破除邪執的相狀。
第四，廣泛地分別二十二根的差別和善巧，分為六個部分，其中第六部分闡明六善巧的功德和勝利，分為五個部分：一、總問；二、略答；三、分別解釋，分為十個方面：一、依靠統一的合想見來闡明勝利；二、依靠不生起誹謗來闡明勝利；三、依靠對自己沒有懷疑等來闡明勝利；四、依靠領悟緣起的道理來闡明勝利；五、依靠了解釋梵等沒有真實自性來闡明勝利；六、依靠智慧之根增長等來闡明勝利；七
【English Translation】 English version: Firstly, regarding how beginners establish the name of 'skandha' (aggregates, the elements constituting individual experience) by completely upholding all practices, it is divided into two parts: 1. Establishing the correct meaning; 2. Conclusion. Secondly, another explanation is that the meaning of 'skandha' is established based on the constant ability to increase actions and afflictions, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion. Thirdly, another explanation is that the meaning of 'skandha' is established based on constant activity and rapid destruction, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion. Secondly, explaining the name of 'dhātu' (elements, constituents), divided into two parts: 1. Establishing the correct meaning; 2. Conclusion. Thirdly, explaining the name of 'āyatana' (sources, sense bases), divided into two parts: 1. Establishing the correct meaning; 2. Conclusion. Fourthly, explaining the name of 'pratītyasamutpāda' (dependent origination, the law of interdependence), divided into two parts: 1. Establishing the correct meaning; 2. Conclusion. Fifthly, explaining the name of 'sthānāsthāna' (possibility and impossibility), divided into two parts: 1. Clarifying the meaning of possibility; 2. Clarifying the meaning of impossibility. Sixthly, explaining the name of 'indriya' (faculties, controlling powers), divided into two parts: 1. Establishing the correct meaning; 2. Conclusion.
Fourthly, extensively distinguishing the differences and skillful means of the twenty-two 'indriya' (twenty-two faculties, physiological and psychological functions), divided into six parts, of which the fourth part clarifies the intention of establishing the six skillful means, divided into two parts: 1. General indication; 2. Separate explanation, divided into six aspects: 1. Clarifying the skillful intention of establishing 'skandha'; 2. Clarifying the skillful intention of establishing 'dhātu'; 3. Clarifying the skillful intention of establishing 'āyatana'; 4. Clarifying the skillful intention of establishing 'pratītyasamutpāda'; 5. Clarifying the skillful intention of establishing 'sthānāsthāna'; 6. Clarifying the skillful intention of establishing 'indriya'.
Fourthly, extensively distinguishing the differences and skillful means of the twenty-two 'indriya', divided into six parts, of which the fifth part clarifies the meaning of the six skillful means breaking the six wrong views, divided into three parts: 1. General indication; 2. Questioning; 3. Separate explanation, divided into six aspects: 1. Clarifying the aspect of the skillful means of 'skandha' breaking wrong views; 2. Clarifying the aspect of the skillful means of 'dhātu' breaking wrong views; 3. Clarifying the aspect of the skillful means of 'āyatana' breaking wrong views; 4. Clarifying the aspect of the skillful means of 'pratītyasamutpāda' breaking wrong views; 5. Clarifying the aspect of the skillful means of 'sthānāsthāna' breaking wrong views; 6. Clarifying the aspect of the skillful means of 'indriya' breaking wrong views.
Fourthly, extensively distinguishing the differences and skillful means of the twenty-two 'indriya', divided into six parts, of which the sixth part clarifies the merits and benefits of the six skillful means, divided into five parts: 1. General question; 2. Brief answer; 3. Separate explanation, divided into ten aspects: 1. Clarifying the benefits based on unified perception; 2. Clarifying the benefits based on not generating slander; 3. Clarifying the benefits based on having no doubt about oneself, etc.; 4. Clarifying the benefits based on understanding the principle of 'pratītyasamutpāda'; 5. Clarifying the benefits based on understanding that 'Brahma', etc., have no real nature; 6. Clarifying the benefits based on the growth of the faculty of wisdom, etc.; 7
依了善等明勝利。八依于善等當善住念明勝利。九依證心一境性明勝利分二。一立因。二顯果。十依斷顛倒等明勝利分二。一立因。二顯果。第四結勸。第五顯畢功之德。
已上抉擇五識身相應地及意地究竟。
【現代漢語翻譯】 現代漢語譯本 八、依靠善良等，能明白殊勝的勝利。（依了善等明勝利） 九、依靠善良等，應當安住于正念，能明白殊勝的勝利。（八依于善等當善住念明勝利） 十、依靠證得心一境性，能明白殊勝的勝利，分為兩部分：一、建立原因；二、顯示結果。（九依證心一境性明勝利分二。一立因。二顯果） 十一、依靠斷除顛倒等，能明白殊勝的勝利，分為兩部分：一、建立原因；二、顯示結果。（十依斷顛倒等明勝利分二。一立因。二顯果） 第四，總結勸勉。（第四結勸） 第五，顯示完成的功德。（第五顯畢功之德）
以上是對與五識身相應的地和意地的究竟抉擇。（已上抉擇五識身相應地及意地究竟）
【English Translation】 English version Eight, relying on goodness, etc., one can understand the supreme victory. (依了善等明勝利 Yī le shàn děng míng shènglì) Nine, relying on goodness, etc., one should dwell in mindfulness, and one can understand the supreme victory. (八依于善等當善住念明勝利 Bā yī yú shàn děng dāng shàn zhù niàn míng shènglì) Ten, relying on the attainment of one-pointedness of mind, one can understand the supreme victory, divided into two parts: first, establishing the cause; second, revealing the result. (九依證心一境性明勝利分二. 一立因. 二顯果 Jiǔ yī zhèng xīn yī jìng xìng míng shènglì fēn èr. Yī lì yīn. Èr xiǎn guǒ) Eleven, relying on the elimination of inversions, etc., one can understand the supreme victory, divided into two parts: first, establishing the cause; second, revealing the result. (十依斷顛倒等明勝利分二. 一立因. 二顯果 Shí yī duàn diāndǎo děng míng shènglì fēn èr. Yī lì yīn. Èr xiǎn guǒ) Fourth, concluding exhortation. (第四結勸 Dì sì jié quàn) Fifth, revealing the merit of completion. (第五顯畢功之德 Dì wǔ xiǎn bì gōng zhī dé)
The above is the ultimate determination of the ground corresponding to the five consciousnesses and the mind ground. (已上抉擇五識身相應地及意地究竟 Yǐ shàng juézé wǔ shí shēn xiāngyìng dì jí yì dì jiūjìng)