X58n0997_華嚴一乘教義分齊章科

卍新續藏第 58 冊 No. 0997 華嚴一乘教義分齊章科

No. 997

華嚴一乘教義分齊章科

玉峰沙門　師會　述初詮旨標題二國師嘉號三正釋本文(二)初約所依以定宗(今將)二演玄言以開釋(二)初分門(建立)二隨釋(十)初建立一乘(三)初標章(初明)二開釋(二)初約乘分教(然此)二依教釋義(二)初別教(二)初明教義顯深玄(二)初彰因果(二)初義大(二)初正明(初中)二引證(故地)二教大(二緣)二示雙融(此二)二就普因彰不共(二)初分門(就普)二隨釋(二)初分相門(四)初權實分宗(分相)二以經印定(如法)三云張聖言(三)初標示(然此)二正釋(十)一權實差別(三)初引喻明權實(三)初正顯相(一種)二遮異解(若彼)三示經宗(是故)二合法顯索果(此中)三作問以伸釋(四)初二乘有果不索問(問二)二三車無得應索答(二)初立理作答(二)初引經正答(答依)二約宗料揀(若望)二通伸回意(三)初正示(為歡)二揩定(若不)三結示(以至)三克示三車虛實問(問臨)四方便二義俱通答(答實)二教義差別(三)一初正明(二教)二引證(是故)三遮謬(亦不)三所期差別(四)初正明(三所)二引證(是故

【現代漢語翻譯】現代漢語譯本卍新續藏第 58 冊 No. 0997 華嚴一乘教義分齊章科 No. 997 華嚴一乘教義分齊章科玉峰沙門（Yufeng Shamen，玉峰的沙門）師會（Shi Hui，人名）述初詮旨標題二國師嘉號三正釋本文 (二) 初約所依以定宗 (今將) 二演玄言以開釋 (二) 初分門 (建立) 二隨釋 (十) 初建立一乘 (三) 初標章 (初明) 二開釋 (二) 初約乘分教 (然此) 二依教釋義 (二) 初別教 (二) 初明教義顯深玄 (二) 初彰因果 (二) 初義大 (二) 初正明 (初中) 二引證 (故地) 二教大 (二緣) 二示雙融 (此二) 二就普因彰不共 (二) 初分門 (就普) 二隨釋 (二) 初分相門 (四) 初權實分宗 (分相) 二以經印定 (如法) 三云張聖言 (三) 初標示 (然此) 二正釋 (十) 一權實差別 (三) 初引喻明權實 (三) 初正顯相 (一種) 二遮異解 (若彼) 三示經宗 (是故) 二合法顯索果 (此中) 三作問以伸釋 (四) 初二乘有果不索問 (問二) 二三車無得應索答 (二) 初立理作答 (二) 初引經正答 (答依) 二約宗料揀 (若望) 二通伸回意 (三) 初正示 (為歡) 二揩定 (若不) 三結示 (以至) 三克示三車虛實問 (問臨) 四方便二義俱通答 (答實) 二教義差別 (三) 一初正明 (二教) 二引證 (是故) 三遮謬 (亦不) 三所期差別 (四) 初正明 (三所) 二引證 (是故)

【English Translation】 English version 卍 New Continued Tripitaka Volume 58 No. 0997 Chapter and Section on the Distinctions of the Teachings of the One Vehicle of the Avatamsaka No. 997 Chapter and Section on the Distinctions of the Teachings of the One Vehicle of the Avatamsaka By Shamen (monk) Shi Hui (name) of Yufeng (Jade Peak) Initial Explanation of the Purpose Title Second, Praising the Virtues of the National Teacher Third, Correctly Explaining the Text (2) First, Establishing the Doctrine Based on What is Relied Upon (Now) Second, Expounding Profound Words to Open Up Explanations (2) First, Dividing the Categories (Establishing) Second, Following the Explanations (10) First, Establishing the One Vehicle (3) First, Marking the Chapter (First Explanation) Second, Opening Up the Explanations (2) First, Dividing the Teachings Based on the Vehicles (However, this) Second, Explaining the Meaning Based on the Teachings (2) First, Separate Teaching (2) First, Explaining the Teachings and Revealing Profound Mystery (2) First, Manifesting Cause and Effect (2) First, Greatness of Meaning (2) First, Correctly Explaining (First Among) Second, Citing Evidence (Therefore, the Ground) Second, Greatness of Teaching (Two Conditions) Second, Showing Dual Interfusion (These Two) Second, Highlighting the Uncommon Based on the Universal Cause (2) First, Dividing the Categories (Based on Universality) Second, Following the Explanations (2) First, Dividing the Characteristics Category (4) First, Differentiating the Doctrine of Provisional and Real (Differentiating Characteristics) Second, Confirming with Sutras (As the Dharma) Third, Saying Zhang's Holy Words (3) First, Marking and Indicating (However, this) Second, Correctly Explaining (10) One, Differences Between Provisional and Real (3) First, Using Metaphors to Explain Provisional and Real (3) First, Correctly Revealing the Characteristics (One Kind) Second, Refuting Different Interpretations (If They) Third, Showing the Sutra's Doctrine (Therefore) Second, Combining the Dharma to Reveal the Seeking of the Fruit (Within This) Third, Asking Questions to Extend Explanations (4) First, Asking Whether the Two Vehicles Have Fruit Without Seeking (Asking About the Two) Second, Answering That the Three Carts Have No Attainment and Should Be Sought (2) First, Establishing the Principle to Answer (2) First, Citing Sutras to Answer Correctly (Answering Based On) Second, Examining Based on the Doctrine (If Looking) Second, Generally Extending the Meaning (3) First, Correctly Indicating (For Joy) Second, Determining (If Not) Third, Concluding and Indicating (To Reach) Third, Precisely Indicating the Question of the Reality of the Three Carts (Asking About Approaching) Fourth, Answering That Expedient Means and Two Meanings Are Both Comprehensive (Answering Truly) Second, Differences Between Teachings and Meanings (3) One, First Correctly Explaining (Two Teachings) Second, Citing Evidence (Therefore) Third, Refuting Errors (Also Not) Third, Differences in What is Expected (4) First, Correctly Explaining (Three Places) Second, Citing Evidence (Therefore)

)三遮謬(亦不)四結成(良以)四德量差別(二)初同教(二)初示相(四德)二結指(此等)二別教(二)初示相(又彼)二結指(此約)五付囑差別(三)初引示寄乘(五約)二進退析理(若大)三結問會釋(問若)六付囑差別(四)初引經(六付)二釋義(解云)三遮謬(亦不)四顯宗(是故)七根緣差別(二)初引示(七根)二略釋(解云)八難易差別(二)初引示(八難)二略釋(解云)九顯理差別(二)初引示(九約)二略釋(解云)十本末差別(二)初引示(二)初本末分異(十本)二會末歸本(如是)二演釋(此文)三喻結(此上)四指示決判(其別)二該攝門(二)初標章(二該)二釋相(二)初指本圓彰絕待(一切)二詰所以現全收(二)初徴(何以)二釋(三)初總釋(以三)二列釋(二)初不異(二)初立理(初不)二問成(二)初示前門(二)初問(問若)二答(答有)二明後義(二隻)二不一(二不)三結指(二)初結成(是則)二指配(又此)二同教○三結指○二教義攝益○三古今立教○四分教開宗○五乘教開合○六教起前後○七抉擇其意○八施設異相○九所詮差別○十義理分齊○○二同教(二)初牒分(二問)二演釋(二)初分諸乘(三)初標數(初中)二列示(六)一明一乘(

【現代漢語翻譯】現代漢語譯本三遮謬（亦不）：也避免了錯誤的理解。四結成（良以）：總結並確認了以上觀點，因為... 四德量差別（二）：從四個方面來衡量和區分。初同教（二）：首先是共同的教義。初示相（四德）：首先展示這四個方面的特徵。二結指（此等）：總結並指出這些特徵。二別教（二）：其次是不同的教義。初示相（又彼）：首先展示那些不同的特徵。二結指（此約）：總結並指出這些不同的特徵。五付囑差別（三）：第五是關於囑託的差別。初引示寄乘（五約）：首先引用並展示寄託于乘（yana）的含義。二進退析理（若大）：進一步分析其中的道理，例如... 三結問會釋（問若）：總結問題並給出解釋，例如提問：如果... 六付囑差別（四）：第六是關於囑託的差別。初引經（六付）：首先引用經典。二釋義（解云）：解釋其含義，解釋說... 三遮謬（亦不）：也避免了錯誤的理解。四顯宗（是故）：因此，彰顯宗義。七根緣差別（二）：第七是關於根器和因緣的差別。初引示（七根）：首先引用並展示。二略釋（解云）：簡要解釋，解釋說... 八難易差別（二）：第八是關於難易程度的差別。初引示（八難）：首先引用並展示。二略釋（解云）：簡要解釋，解釋說... 九顯理差別（二）：第九是關於顯現的道理的差別。初引示（九約）：首先引用並展示。二略釋（解云）：簡要解釋，解釋說... 十本末差別（二）：第十是關於根本和枝末的差別。初引示（二）：首先引用並展示。初本末分異（十本）：首先區分根本和枝末。二會末歸本（如是）：然後將枝末歸於根本，像這樣... 二演釋（此文）：進一步闡述，這段文字... 三喻結（此上）：用比喻來總結，以上... 四指示決判（其別）：指示並決斷判斷，其中的區別... 二該攝門（二）：第二是關於涵蓋和攝取的方面。初標章（二該）：首先標明章節。二釋相（二）：解釋其特徵。初指本圓彰絕待（一切）：首先指出根本的圓滿，彰顯絕對的真理，一切... 二詰所以現全收（二）：追問為什麼現在全部收攝。初徴（何以）：首先提問：為什麼？二釋（三）：解釋，分為三個方面。初總釋（以三）：首先總的解釋，用三個方面... 二列釋（二）：列出解釋，分為兩個方面。初不異（二）：首先是不異。初立理（初不）：首先確立道理，首先不... 二問成（二）：提問並完成。初示前門（二）：首先展示前面的方面。初問（問若）：首先提問：如果... 二答（答有）：回答：有... 二明後義（二隻）：闡明後面的意義，只有... 二不一（二不）：其次是不一。三結指（二）：總結並指出，分為兩個方面。初結成（是則）：首先總結並完成，那麼... 二指配（又此）：指出並對應，而且這個... 二同教○：第二是共同的教義。三結指○：總結並指出。二教義攝益○：第二是教義的攝取和利益。三古今立教○：第三是古今建立教義。四分教開宗○：第四是分判教義並開創宗派。五乘教開合○：第五是乘教的開顯和合攏。六教起前後○：第六是教義產生的先後順序。七抉擇其意○：第七是決斷選擇其中的意義。八施設異相○：第八是設施不同的相。九所詮差別○：第九是所詮釋的差別。十義理分齊○○：第十是義理的界限。二同教（二）：第二是共同的教義，分為兩個方面。初牒分（二問）：首先重複並區分，分為兩個問題。二演釋（二）：進一步闡述，分為兩個方面。初分諸乘（三）：首先區分各種乘（yana），分為三個方面。初中標數（初中）：首先標明數量，在最初的... 二列示（六）：列出並展示，分為六個方面。一明一乘：第一是闡明一乘（Ekayana）。

【English Translation】 English version Three preventions of errors (also not): Also avoids misunderstandings. Four conclusions (because of): Summarizes and confirms the above points, because... Four virtues and differences (two): To measure and distinguish from four aspects. First common teaching (two): First is the common teaching. First showing the characteristics (four virtues): First show the characteristics of these four aspects. Second conclusion (these): Summarize and point out these characteristics. Second different teaching (two): Second are the different teachings. First showing the characteristics (also those): First show those different characteristics. Second conclusion (this agreement): Summarize and point out these different characteristics. Fifth entrustment differences (three): Fifth is about the differences in entrustment. First quoting and showing entrusting to the vehicle (five agreements): First quote and show the meaning of entrusting to the vehicle (yana). Second advancing and retreating to analyze the principles (if great): Further analyze the principles, for example... Third concluding the question and explaining (ask if): Summarize the question and give an explanation, such as asking: If... Sixth entrustment differences (four): Sixth is about the differences in entrustment. First quoting the scriptures (six entrustments): First quote the scriptures. Second explaining the meaning (explain saying): Explain its meaning, explaining that... Three preventions of errors (also not): Also avoids misunderstandings. Fourth revealing the doctrine (therefore): Therefore, reveal the doctrine. Seventh root and condition differences (two): Seventh is about the differences in faculties and conditions. First quoting and showing (seven roots): First quote and show. Second briefly explaining (explain saying): Briefly explain, explaining that... Eighth difficulty and ease differences (two): Eighth is about the differences in difficulty and ease. First quoting and showing (eight difficulties): First quote and show. Second briefly explaining (explain saying): Briefly explain, explaining that... Ninth revealing the principle differences (two): Ninth is about the differences in the revealed principle. First quoting and showing (nine agreements): First quote and show. Second briefly explaining (explain saying): Briefly explain, explaining that... Tenth root and branch differences (two): Tenth is about the differences between root and branch. First quoting and showing (two): First quote and show. First root and branch differences (ten roots): First distinguish between root and branch. Second converging the branch to the root (like this): Then converge the branch to the root, like this... Second elaborating (this text): Further elaborate, this text... Third metaphorical conclusion (above this): Conclude with a metaphor, above... Fourth indicating and deciding judgment (its difference): Indicate and decide judgment, the difference between them... Second comprehensive aspect (two): Second is about the aspects of encompassing and gathering. First marking the chapter (two comprehensions): First mark the chapter. Second explaining the characteristics (two): Explain its characteristics. First pointing to the root, complete manifestation of absoluteness (all): First point out the completeness of the root, manifest the absolute truth, all... Second questioning why it is now fully gathered (two): Question why it is now fully gathered. First questioning (why): First ask: Why? Second explaining (three): Explain, divided into three aspects. First general explanation (with three): First general explanation, with three aspects... Second listing the explanations (two): List the explanations, divided into two aspects. First not different (two): First is not different. First establishing the principle (first not): First establish the principle, first not... Second asking and completing (two): Ask and complete. First showing the previous aspect (two): First show the previous aspect. First asking (ask if): First ask: If... Second answering (answer there is): Answer: There is... Second clarifying the later meaning (two only): Clarify the later meaning, only... Second not one (two not): Second is not one. Third concluding and pointing (two): Conclude and point out, divided into two aspects. First concluding and completing (then): First conclude and complete, then... Second pointing and matching (also this): Point out and correspond, and this... Second common teaching ○: Second is the common teaching. Three conclusions ○: Summarize and point out. Second doctrinal benefit ○: Second is the gathering and benefit of doctrine. Third establishing teachings in ancient and modern times ○: Third is establishing teachings in ancient and modern times. Fourth dividing teachings and opening schools ○: Fourth is dividing teachings and opening schools. Fifth opening and closing of vehicle teachings ○: Fifth is the opening and closing of vehicle (yana) teachings. Sixth the order of the arising of teachings ○: Sixth is the order of the arising of teachings. Seventh deciding and choosing its meaning ○: Seventh is deciding and choosing its meaning. Eighth establishing different aspects ○: Eighth is establishing different aspects. Ninth the differences in what is explained ○: Ninth is the differences in what is explained. Tenth the boundaries of meaning and principle ○○: Tenth is the boundaries of meaning and principle. Second common teaching (two): Second is the common teaching, divided into two aspects. First repeating and dividing (two questions): First repeat and divide, divided into two questions. Second elaborating (two): Further elaborate, divided into two aspects. First dividing the vehicles (three): First divide the various vehicles (yanas), divided into three aspects. First marking the number (first middle): First mark the number, in the initial... Second listing and showing (six): List and show, divided into six aspects. One clarifying the One Vehicle: First is clarifying the One Vehicle (Ekayana).

三)初標數(一明)二列釋(七)初法相交參(二)初釋相(初約)二示意(是則)二約攝方便(二)初演義(二約)二引經(所以)三約所流辨(二)初演義(三約)二引經(故經)四約就勝門(三)初縱奪以顯義(四約)二引經以證成(故經)三約教以委釋(此文)五教事深細(五約)六八義意趣(六約)七十義方便(七約)三結判(依上)二明二乘(三)初標數(二明)二顯相(三)初約一乘(一者)二約三乘(二者)三約小乘(三者)三定宗(又初)三明三乘(二)初攝前標數(三明)二開門顯法(二)初顯法本末門(二)初正明本義(四)初本末分定(一者)二聖言揀定(以經)三徴折所引(二)初問(問何)二答(四)初以義正答(二)初正答(答以)二徴釋(何以)二引教印成(二)初行果非真(二)初行斷非真(故爾)二果證不實(又經)二實證在大(二)初稟大方得果(二)初反明(又經)二順結(又大)二衍門具三乘(二)初結前生后(是故)二引經示論(故普)三結示三車(是故)四指判諸論(其瑜)四結歸本義(是故)二重示三宗(四)初引論重明(三)初引論(由此)二釋義(二)初釋不共(二)初正辨一乘(解云)二引況小乘(如四)二后釋共(如大)三料揀(此中)二印以梁論(依此

)三遮止異釋(若言)四結示三乘(是故)二從理成行門(二者)四明四乘(四者)五明五乘(五者)六無量乘(六者)三結指(上來)二融本末○○二融本末(二)初牒章(二融)二釋相(二)初標分(此同)二釋相(二)初正釋(二)初示義(二)初明權實(一泯)二彰無礙(初則)二問成(二)初問(問若)二答(三)初直答(答義)二微析(何者)三結成(是故)二作句(二)初句數(由此)二會通(此四)○三結指(余釋)○二教義攝益(二)初牒分(第二)二演釋(二)先教義分齊(二)初標分(初中)二釋相(二)先示相(三)初別教(一者)二三乘(二者)三同教(三者)后開合(二)初開章(二開)二釋相(二)先別(二)先標(別中)后列(二)初三乘(三乘)二一乘(一乘)后攝益分齊(二)初牒分(二明)二演釋(三)初攝界內機(一或)二攝界外機(二)初通標(二或)二別辨(若先)三通攝二機(二)初通標(三或)二別辨(若先)○三古今立教(三)初牒章總敘(第三)二依人別示(十)一菩提流支(一依)二護公法師(三)初依經立教(二依)二以義顯相(二)初漸教(謂以)二頓教(如直)三後世相承(遠法)三光統律師(三)初標人立教(三依)二伸其釋意(三)初漸教(光師

)二頓教(為根)三圓教(為于)三傳襲宗承(后先)四大衍法師(四依)五護身法師(五依)六耆阇法師(六依)七陳隨二師(二)初師資立教(七依)二依彼列釋(一名)八江南敏師(八依)九梁朝雲師(二)初正判四乘(九依)二依立二教(信行)十李唐三藏(三)初指人依教(十依)二所立輪(一轉)三彰攝不攝(此三)三述德結益(二)初總述德(此上)二別結益(此等)○四分教開宗(二)初牒章標分(第四)二隨門演釋(二)初就法分教(三)初以類分判(初門)二隨義演釋(二)初略釋初后(初一)二具釋三乘(二)初標(中間)二列(三)初或為一(一或)二或為二(二)初標立(二或)二列釋(二)初漸(二)初釋相(以始)二引證(故楞)二頓(二)初釋相(頓者)二引證(故楞)三或為三(三)初開教會深密(三或)二依義引法鼓(三)初定義(依是)二引經(故彼)三解釋(解云)三約理引起信(又起)三示意結指(此約)二以現開宗(二)初標(二以)二列(十)初我法俱有宗(二)初標(一我)二釋(小乘)二法有我無宗三法無去來宗四現通假實宗五俗妄真實宗六諸法但名宗七一切皆空宗八真德不空宗九相想俱絕宗十圓明具德宗○五乘教開合(三)初牒分(第五)二列釋(二)初正釋

【現代漢語翻譯】二頓教（為根），三圓教（為于）。三傳襲宗承（后先）。四大衍法師（四依），五護身法師（五依），六耆阇法師（六依），七陳隨二師（二）。初師資立教（七依），二依彼列釋（一名）。八江南敏師（八依），九梁朝雲師（二）。初正判四乘（九依），二依立二教（信行）。十李唐三藏（三）。初指人依教（十依），二所立輪（一轉），三彰攝不攝（此三）。三述德結益（二）。初總述德（此上），二別結益（此等）。 ○四分教開宗（二）。初牒章標分（第四），二隨門演釋（二）。初就法分教（三）。初以類分判（初門），二隨義演釋（二）。初略釋初后（初一），二具釋三乘（二）。初標（中間），二列（三）。初或為一（一或），二或為二（二）。初標立（二或），二列釋（二）。初漸（二）。初釋相（以始），二引證（故楞）。二頓（二）。初釋相（頓者），二引證（故楞）。三或為三（三）。初開教會深密（三或），二依義引法鼓（三）。初定義（依是），二引經（故彼），三解釋（解云）。三約理引起信（又起）。三示意結指（此約）。二以現開宗（二）。初標（二以），二列（十）。初我法俱有宗（二）。初標（一我），二釋（小乘）。二法有我無宗，三法無去來宗，四現通假實宗，五俗妄真實宗，六諸法但名宗，七一切皆空宗，八真德不空宗，九相想俱絕宗，十圓明具德宗。 ○五乘教開合（三）。初牒分（第五），二列釋（二）。初正釋

【English Translation】 Second, the Sudden Teaching (as the root), third, the Perfect Teaching (as being). Third, the transmitted lineage is inherited (before and after). The Four Great Dharma Masters (Four Reliances), the Five Body-Protecting Dharma Masters (Five Reliances), the Six Qisha Dharma Masters (Six Reliances), the Two Masters Chen and Sui (Two). First, the teacher and disciple establish the teaching (Seven Reliances), second, relying on them to list and explain (one name). Eighth, Master Min of Jiangnan (Eight Reliances), ninth, Master Yun of the Liang Dynasty (Two). First, correctly judging the Four Vehicles (Nine Reliances), second, relying on establishing the Two Teachings (Faith and Practice). Tenth, the Tripitaka Master of the Li Tang Dynasty (Three). First, pointing to people relying on the teaching (Ten Reliances), second, the established wheel (one turning), third, clarifying inclusion and non-inclusion (these three). Third, narrating virtues and concluding with benefits (Two). First, generally narrating virtues (above this), second, separately concluding with benefits (these etc.). ○ Opening the Sect of the Four-Part Teaching (Two). First, collating the chapter and marking the division (fourth), second, explaining and interpreting according to the gate (Two). First, dividing the teaching based on the Dharma (Three). First, judging and distinguishing by category (first gate), second, explaining and interpreting according to the meaning (Two). First, briefly explaining the beginning and the end (first one), second, fully explaining the Three Vehicles (Two). First, marking (middle), second, listing (Three). First, sometimes as one (one sometimes), second, sometimes as two (Two). First, marking and establishing (two sometimes), second, listing and explaining (Two). First, gradual (Two). First, explaining the characteristics (beginning with), second, citing evidence (therefore the Shurangama). Second, sudden (Two). First, explaining the characteristics ('sudden' means), second, citing evidence (therefore the Shurangama). Third, sometimes as three (Three). First, opening the teaching to be profound and secret (three sometimes), second, relying on the meaning to cite the Dharma Drum (Three). First, defining (relying on is), second, citing the sutra (therefore that), third, explaining (explanation says). Third, using reason to arouse faith (also arising). Third, indicating the meaning and concluding the point (this about). Second, opening the sect with the present (Two). First, marking (two with), second, listing (Ten). First, the sect of both I and Dharma existing (Two). First, marking (one I), second, explaining (Hinayana). Second, the sect of Dharma existing but no I, third, the sect of Dharma without coming and going, fourth, the sect of apparent commonality and false reality, fifth, the sect of mundane falsehood and true reality, sixth, the sect of all Dharmas being merely names, seventh, the sect of everything being empty, eighth, the sect of true virtue not being empty, ninth, the sect of both appearance and thought being extinguished, tenth, the sect of perfect clarity and complete virtue. ○ Opening and combining the Five-Vehicle Teaching (Three). First, collating the division (fifth), second, listing and explaining (Two). First, correct explanation

(三)初約教開合(二)初標示(初約)二開釋(五)初合一(一或)二開二(二或)三析三(三或)四分四(四或)五散五(五或)二以教攝乘(二)初標(二以)二釋(二)初一乘(先一)二三乘(二明)三諸教相收(二)初標(三諸)二釋(二)初以本攝末門(初中)二以末歸本門(二以)二勸思(是諸)三結成(二)初結嘆(是則)二引成(故此)○六教起前後(二)初牒分(第六)二隨釋(二)初稱法本教(四)初正陳本法(初者)二徴示所由(何以)三引文現證(經本)四結示引喻(是故)二逐機末教(二)初通示(二逐)二別釋(二)初同時異處(二)初引教示相(二)初三乘(初者)二小乘(二)初引彌沙(二小)二會普曜(又普)二問答釋成(二)初問(問說)二答(二)初以理直答(修為)二引教顯相(故地)二異時異處(二)初示相(第二)二結判(以比)○七抉擇其意(二)初牒標(第七)二列顯(十)初始終定小(一或)二從小入大(二或)三小始入終(三或)四從漸入頓(四或)五此世定頓(五或)六根性定三(六或)七從三入同(七或)八從三入別(八或)九普賢教分(九或)十普賢證分(十或)○八施設異相(二)初標分(第八)二列釋(十)初時異(二)初一乘(三)初示相(一

【現代漢語翻譯】現代漢語譯本 (三)初約教開合(二)初標示(初約)二開釋(五)初合一(一或)二開二(二或)三析三(三或)四分四(四或)五散五(五或) 二以教攝乘(二)初標(二以)二釋(二)初一乘(先一)二三乘(二明)三諸教相收(二)初標(三諸)二釋(二)初以本攝末門(初中)二以末歸本門(二以)二勸思(是諸)三結成(二)初結嘆(是則)二引成(故此)○六教起前後(二)初牒分(第六)二隨釋(二)初稱法本教(四)初正陳本法(初者)二徴示所由(何以)三引文現證(經本)四結示引喻(是故)二逐機末教(二)初通示(二逐)二別釋(二)初同時異處(二)初引教示相(二)初三乘(初者)二小乘(二)初引彌沙(二小)二會普曜(又普)二問答釋成(二)初問(問說)二答(二)初以理直答(修為)二引教顯相(故地)二異時異處(二)初示相(第二)二結判(以比)○七抉擇其意(二)初牒標(第七)二列顯(十)初始終定小(一或)二從小入大(二或)三小始入終(三或)四從漸入頓(四或)五此世定頓(五或)六根性定三(六或)七從三入同(七或)八從三入別(八或)九普賢教分(九或)十普賢證分(十或)○八施設異相(二)初標分(第八)二列釋(十)初時異(二)初一乘(三)初示相(一

【English Translation】 English version (3) Preliminary Agreement on Teaching Opening and Closing (2) First, Indicate (Preliminary Agreement) Second, Explain (5) First, Combine into One (One or) Second, Open into Two (Two or) Third, Analyze into Three (Three or) Fourth, Divide into Four (Four or) Fifth, Scatter into Five (Five or) Second, Use Teachings to Encompass Vehicles (2) First, Indicate (Second, Use) Second, Explain (2) First, One Vehicle (First, One) Second, Three Vehicles (Second, Explain) Third, All Teachings are Collected (2) First, Indicate (Third, All) Second, Explain (2) First, the Gate of Encompassing the Branches with the Root (First, Middle) Second, the Gate of Returning the Branches to the Root (Second, Use) Second, Encourage Reflection (These All) Third, Conclude (2) First, Conclude with Praise (These Then) Second, Cite to Establish (Therefore This) ○ Sixth, the Order of the Arising of Teachings (2) First, Repeat the Divisions (Sixth) Second, Explain Accordingly (2) First, the Teaching of the Dharma Itself (4) First, Directly State the Dharma Itself (First, Those) Second, Inquire into the Reason (Why) Third, Cite Texts as Evidence (Scripture Itself) Fourth, Conclude with Metaphors (Therefore) Second, the Teaching According to the Capacity of Beings (2) First, Generally Indicate (Second, Follow) Second, Explain Separately (2) First, Simultaneously in Different Places (2) First, Cite Teachings to Show the Characteristics (2) First, Three Vehicles (First, Those) Second, Small Vehicle (2) First, Cite the Mishasa (Second, Small) Second, Meet the Puyue (Also Pu) Second, Question and Answer to Explain and Establish (2) First, Question (Question Says) Second, Answer (2) First, Answer Directly with Reason (Cultivation Is) Second, Cite Teachings to Show the Characteristics (Therefore the Ground) Second, Different Times and Different Places (2) First, Show the Characteristics (Second) Second, Conclude and Judge (With Comparison) ○ Seventh, Decide on the Meaning (2) First, Repeat the Headings (Seventh) Second, List and Show (Ten) First, Initially and Finally Determine the Small (One or) Second, Enter the Large from the Small (Two or) Third, Small Beginning Enters the End (Three or) Fourth, Enter the Sudden from the Gradual (Four or) Fifth, This World Determines the Sudden (Five or) Sixth, Root Nature Determines the Three (Six or) Seventh, Enter the Same from the Three (Seven or) Eighth, Enter the Different from the Three (Eight or) Ninth, Samantabhadra's Teaching Division (Nine or) Tenth, Samantabhadra's Realization Division (Ten or) ○ Eighth, Different Aspects of Establishment (2) First, Mark the Divisions (Eighth) Second, List and Explain (Ten) First, Time Difference (2) First, One Vehicle (3) First, Show the Characteristics (One

者)二通妨(若爾)三顯玄(又此)二三乘(三乘)二處異(三)初顯一乘(二者)二明三乘(三乘)三會佛境(二)初問答正顯(問若)二別示華嚴(若此)三主異(二)初一乘(三者)二三乘(不同)四眾異(二)初正示(二)初一乘(四者)二三乘(不同)二通妨(二)初問二答(二)初標(答彼)二釋(二)初會五百(一寄)二會六千(二文)五依異(二)初一乘(五者)二三乘(不同三乘)六說異(二)初一乘(五者)二三乘(不同三乘)七位異初一乘(五者)二三乘(不同三乘)八行異(二)初一乘(五者)二三乘(不同三乘)九法門異(九此)十事異(二)初一乘(五者)二三乘(不同三乘)○九所詮差別(二)初牒示分章(第九)二依章解釋(十)初所依心識(二)初牒章(第一)二釋相(二)初顯教分齊(五)初小乘(如小)二始教(二)初相成就(二)初理不隨緣(若依)二心從事立(故就)二理成就(二)初示引(方便)二釋結(解云)三終教(四)初顯相(四)初正示(若依)二論成(故論)三釋揀(以許)四廣證(故楞)二難釋(二)初動靜相違門(問真)二隨緣不變答(二)初正示本義(答既)二結成真俗(故勝)三料揀(二)初法一門差釋(此真)二經道論異釋(又如)四結顯(是故

【現代漢語翻譯】現代漢語譯本二通妨（若這樣說）三顯玄（又說這個）二三乘（聲聞乘、緣覺乘、菩薩乘）二處異（三種）初顯一乘（兩種）二明三乘（聲聞乘、緣覺乘、菩薩乘）三會佛境（兩種）初問答正顯（問如果）二別示華嚴（如果這個）三主異（兩種）初一乘（三種）二三乘（不同）四眾異（兩種）初正示（兩種）初一乘（四種）二三乘（不同）二通妨（兩種）初問二答（兩種）初標（回答他們）二釋（兩種）初會五百（一寄託）二會六千（二文）五依異（兩種）初一乘（五種）二三乘（不同聲聞乘、緣覺乘、菩薩乘）六說異（兩種）初一乘（五種）二三乘（不同聲聞乘、緣覺乘、菩薩乘）七位異初一乘（五種）二三乘（不同聲聞乘、緣覺乘、菩薩乘）八行異（兩種）初一乘（五種）二三乘（不同聲聞乘、緣覺乘、菩薩乘）九法門異（九這個）十事異（兩種）初一乘（五種）二三乘（不同聲聞乘、緣覺乘、菩薩乘）○九所詮差別（兩種）初牒示分章（第九）二依章解釋（十）初所依心識（兩種）初牒章（第一）二釋相（兩種）初顯教分齊（五）初小乘（如小乘）二始教（兩種）初相成就（兩種）初理不隨緣（如果依據）二心從事立（所以就）二理成就（兩種）初示引（方便）二釋結（解釋說）三終教（四）初顯相（四）初正示（如果依據）二論成（所以論）三釋揀（因為允許）四廣證（所以楞）二難釋（兩種）初動靜相違門（問真）二隨緣不變答（兩種）初正示本義（回答既然）二結成真俗（所以勝）三料揀（兩種）初法一門差釋（這個真）二經道論異釋（又如）四結顯（是故）

【English Translation】 English version Two obstructions (if so), three reveal profound (also this). Two Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), two places different (three). First reveal One Vehicle (two), second explain Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), third assemble Buddha realm (two). First question and answer directly reveal (ask if), second separately show Avataṃsaka (if this), three lords different (two). First One Vehicle (three), second Three Vehicles (different). Four assemblies different (two). First directly show (two). First One Vehicle (four), second Three Vehicles (different). Two general obstructions (two). First question two answers (two). First mark (answer them), second explain (two). First assemble five hundred (one entrust), second assemble six thousand (two texts). Five reliance different (two). First One Vehicle (five), second Three Vehicles (different Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Six teachings different (two). First One Vehicle (five), second Three Vehicles (different Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Seven positions different, first One Vehicle (five), second Three Vehicles (different Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Eight practices different (two). First One Vehicle (five), second Three Vehicles (different Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Nine Dharma gates different (nine this). Ten matters different (two). First One Vehicle (five), second Three Vehicles (different Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). ○ Nine differences in what is explained (two). First note and show dividing chapters (ninth), second explain according to chapters (ten). First the mind-consciousness relied upon (two). First note the chapter (first), second explain the characteristics (two). First reveal the limits of teaching (five). First Hīnayāna (like Hīnayāna), second Initial Teaching (two). First characteristic accomplishment (two). First principle does not follow conditions (if rely), second mind establishes from affairs (so then). Second principle accomplishment (two). First show and lead (expedient), second explain and conclude (explain say). Third Final Teaching (four). First reveal characteristics (four). First directly show (if rely), second treatise accomplishment (so treatise), third explain and select (because allow), fourth widely prove (so Laṅka). Two difficult explanations (two). First contradiction between movement and stillness gate (ask true), second unchanging with conditions answer (two). First directly show original meaning (answer since), second conclude true and conventional (so superior). Three selections (two). First Dharma one gate different explanation (this true), second sūtra path treatise different explanation (also like), four conclude and reveal (therefore).

)四頓教(三)初直顯(言依)二引揀(如雜)三示意(以其)五圓教(二)初別教(二)初正示(若依)二指結(如離)二同教(若約)二以問具成(二)初一心多義問(問云)二約法約機答(二)初正示(二)初標分(答此)二牒釋(二)初約法通收(三)初釋示(初義)二列釋(一攝)三雙融(是即)二約機分齊(二約)二指余(其餘)二明佛種性○三行位差別○四修行時分○五修行依身○六斷惑分齊○七二乘迴心○八佛果義相○九攝化境界○十佛身開合○○第二明佛種性(二)初標章(第二)二釋相(二)初教詮分齊(三)初小乘(三)初通明六種(若依)二別釋不動(二)初略分三品(不動)二揀異大乘(雖于)三結示其宗(是故)二三乘(三)初標二釋(三)初約始教(二)初明無性(四)初以理成立(一約)二引論證成(故顯)三生永不滅(是故)四佛德無盡(由是)二辨有性(二)初正說(四)初引論(其有)二指釋(此中)三證成(故梁)四結會(然瑜)二問成(十)初通舉二經問(問此)二敘經會論答(二)初會性習(答彼)二會前後(又經)三以何知位問(問又)四有習必修答(答以)五未習無性問(問若)六五為緣起答(答此)七五一相違問(問若)八由一成五答(三)初總(答即)二別(

三)初三乘性(何者)二不定性(若於)三無種性(若於)三結(由此)九縱修何有問(問若)十就位有無答(三)初正答(答有)二引證(如涅)三結成(當知)二約終教(三)初正明(二約)二引證(故智)三問成(十)初生佛當得難(問如)二佛書揀濫答(答經)三無性有性難(問若)四欲回諦教答(二)初引寶性(答論)二引佛性(二)初示本義(又佛)二指過失(解云)五談無談有難(問前)六有了不了答(二)初引文(答亦)二解義(解云)七據權進退難(三)初生界有盡問(問若)二生界無盡問(如其)三無性善成問(依如)八依實縱奪答(二)初總通諸妨(二)初牒難奪破(二)初牒生起增減(二)初指迷(答若)二引經(是故)二避失隨增減(二)初指迷(設避)二引經(是故)二引教申宗(二)初申正理(二)初示無增減(又文)二徴釋所由(何以)二喻結成(二)初引喻(猶如)二合結(當知)二委破余難(三)初指失(二)初牒難正破(二)初牒難(又為)二正破(二)初德無報細破(是即)二悲無教網破(又今)二詳破對執(二)初牒封執(又若)二指紕謬(然彼)二示理(又本)三結過(是故)九以理從事難(問夫)十會事從理答(三)初廣明性種(三)初示相(二)初正說(答以)二

【現代漢語翻譯】三)初三乘性(何者)：什麼是三乘的根性？二不定性(若於)：如果是不定性的眾生呢？三無種性(若於)：如果是沒有種性的眾生呢？三結(由此)：由於這三種情況。九縱修何有問(問若)：即使修行，又有什麼用呢？（提問：如果這樣）十就位有無答(三)：就果位而言，他們能否證得果位呢？（分為三個部分回答）初正答(答有)：首先，正面回答，可以證得果位。二引證(如涅)：引用證據（如《涅槃經》）。三結成(當知)：總結，應當知道。二約終教(三)：從最終的教義來說（分為三個部分）。初正明(二約)：首先，正面闡明（從兩個方面來說）。二引證(故智)：引用證據（所以智慧）。三問成(十)：提出問題（分為十個方面）。初生佛當得難(問如)：眾生和佛都能證得果位，這很難理解。（提問：比如）二佛書揀濫答(答經)：根據佛經來區分，避免混淆。（回答：經書）三無性有性難(問若)：如果沒有種性，又怎麼能證得果位呢？（提問：如果）四欲回諦教答(二)：想要回歸真實的教義，需要回答以下問題（分為兩個部分）。初引寶性(答論)：引用《寶性論》。（回答：論）二引佛性(二)：引用佛性（分為兩個部分）。初示本義(又佛)：首先，揭示其根本含義（又佛）。二指過失(解云)：指出其中的過失（解釋說）。五談無談有難(問前)：之前討論了『無』，現在討論『有』，這很難理解。（提問：之前）六有了不了答(二)：有了『有』，是否就完全明白了呢？（分為兩個部分回答）。初引文(答亦)：首先，引用經文。（回答：也）二解義(解云)：解釋經文的含義（解釋說）。七據權進退難(三)：根據權宜之計，進退兩難（分為三個部分）。初生界有盡問(問若)：如果眾生的界限是有限的，那麼……（提問：如果）二生界無盡問(如其)：如果眾生的界限是無限的，那麼……（如同）三無性善成問(依如)：如果沒有種性，又怎麼能成就善業呢？（依照）八依實縱奪答(二)：根據真實情況，縱橫辯論來回答（分為兩個部分）。初總通諸妨(二)：首先，總的來說，消除各種妨礙（分為兩個部分）。初牒難奪破(二)：首先，引用難題，然後駁斥（分為兩個部分）。初牒生起增減(二)：首先，引用關於生起、增加和減少的說法（分為兩個部分）。初指迷(答若)：首先，指出其中的迷惑（回答：如果）。二引經(是故)：引用經文（是故）。二避失隨增減(二)：爲了避免過失，隨著情況增加或減少（分為兩個部分）。初指迷(設避)：首先，指出其中的迷惑（假設避免）。二引經(是故)：引用經文（是故）。二引教申宗(二)：引用教義來闡明宗旨（分為兩個部分）。初申正理(二)：首先，闡明正確的道理（分為兩個部分）。初示無增減(又文)：首先，說明沒有增加或減少（又文）。二徴釋所由(何以)：徵詢並解釋原因（為什麼）。二喻結成(二)：用比喻來總結（分為兩個部分）。初引喻(猶如)：首先，引用比喻（猶如）。二合結(當知)：結合比喻進行總結（應當知道）。二委破余難(三)：詳細地駁斥其餘的難題（分為三個部分）。初指失(二)：首先，指出其中的過失（分為兩個部分）。初牒難正破(二)：首先，引用難題，然後正面駁斥（分為兩個部分）。初牒難(又為)：首先，引用難題（又為）。二正破(二)：然後正面駁斥（分為兩個部分）。初德無報細破(是即)：首先，詳細地駁斥功德沒有回報的說法（是即）。二悲無教網破(又今)：駁斥慈悲沒有教化網路的說法（又今）。二詳破對執(二)：詳細地駁斥相對的執著（分為兩個部分）。初牒封執(又若)：首先，引用並封閉執著（又若）。二指紕謬(然彼)：指出其中的紕漏和謬誤（然彼）。二示理(又本)：揭示其中的道理（又本）。三結過(是故)：總結其中的過失（是故）。九以理從事難(問夫)：用道理來處理事情，這很難。（提問：夫）十會事從理答(三)：將事情與道理結合起來回答（分為三個部分）。初廣明性種(三)：首先，廣泛地闡明根性和種性（分為三個部分）。初示相(二)：首先，揭示其相狀（分為兩個部分）。初正說(答以)：首先，正面說明（回答：以）。二

【English Translation】 Three) First, the nature of the Three Vehicles (What is it)?: What is the inherent nature of the Three Vehicles (Triyana)? Two, indeterminate nature (If in): What about sentient beings with an indeterminate nature? Three, absence of seed nature (If in): What about sentient beings without seed nature? Three conclusions (From this): Due to these three conditions. Nine, what is the use of cultivation (Question if)?: Even with cultivation, what is the use? (Question: If so) Ten, answering whether attainment is possible based on position (Three): Can they attain enlightenment based on their position? (Answered in three parts) First, direct answer (Answer yes): First, the direct answer is yes, they can attain enlightenment. Second, citing evidence (Like Nirvana): Citing evidence (like the 'Nirvana Sutra'). Third, concluding (Should know): In conclusion, one should know. Two, according to the final teaching (Three): From the perspective of the ultimate teaching (in three parts). First, directly clarifying (Two aspects): First, directly clarifying (from two aspects). Second, citing evidence (Therefore wisdom): Citing evidence (therefore, wisdom). Three, questions arising (Ten): Questions arising (in ten aspects). First, the difficulty of sentient beings and Buddhas attaining (Question like): It's difficult to understand how both sentient beings and Buddhas can attain enlightenment. (Question: Like) Second, answering by distinguishing Buddhist texts to avoid confusion (Answer Sutra): Answering by distinguishing based on Buddhist texts to avoid confusion. (Answer: Sutra) Three, the difficulty of absence of nature versus presence of nature (Question if): If there is no inherent nature, how can one attain enlightenment? (Question: If) Four, answering the desire to return to the true teaching (Two): Wanting to return to the true teaching requires answering the following questions (in two parts). First, citing the Ratnagotravibhāga (Answer Treatise): Citing the 'Ratnagotravibhāga'. (Answer: Treatise) Second, citing Buddha-nature (Two): Citing Buddha-nature (in two parts). First, showing the original meaning (Also Buddha): First, revealing its fundamental meaning (Also Buddha). Second, pointing out faults (Explanation says): Pointing out the faults within it (Explanation says). Five, the difficulty of discussing absence versus presence (Question before): Previously discussing 'absence', now discussing 'presence', it's difficult to understand. (Question: Before) Six, is there complete understanding with presence (Two): With 'presence', is there complete understanding? (Answered in two parts). First, citing text (Answer also): First, citing scripture. (Answer: Also) Second, explaining the meaning (Explanation says): Explaining the meaning of the scripture (Explanation says). Seven, the difficulty of advancing and retreating based on expediency (Three): Based on expediency, it's difficult to advance or retreat (in three parts). First, questioning the limit of the realm of sentient beings (Question if): If the realm of sentient beings is finite, then... (Question: If) Second, questioning the infiniteness of the realm of sentient beings (Like its): If the realm of sentient beings is infinite, then... (Like its) Third, questioning the good accomplishment of absence of nature (According to like): If there is no inherent nature, how can one accomplish good deeds? (According to) Eight, answering by seizing and releasing based on reality (Two): Answering by debating and clarifying based on reality (in two parts). First, generally addressing all obstacles (Two): First, generally eliminating all obstacles (in two parts). First, quoting the difficulty and refuting it (Two): First, quoting the difficulty and then refuting it (in two parts). First, quoting the arising, increasing, and decreasing (Two): First, quoting statements about arising, increasing, and decreasing (in two parts). First, pointing out the confusion (Answer if): First, pointing out the confusion within it (Answer: If). Second, citing scripture (Therefore): Citing scripture (Therefore). Second, avoiding loss by increasing or decreasing accordingly (Two): To avoid loss, increasing or decreasing according to the situation (in two parts). First, pointing out the confusion (Suppose avoid): First, pointing out the confusion within it (Suppose avoid). Second, citing scripture (Therefore): Citing scripture (Therefore). Two, citing teachings to expound the doctrine (Two): Citing teachings to expound the doctrine (in two parts). First, expounding the correct principle (Two): First, expounding the correct principle (in two parts). First, showing no increase or decrease (Also text): First, showing that there is no increase or decrease (Also text). Second, inquiring and explaining the reason (Why): Inquiring and explaining the reason (Why). Two, concluding with a metaphor (Two): Concluding with a metaphor (in two parts). First, citing a metaphor (Like): First, citing a metaphor (Like). Second, combining and concluding (Should know): Combining the metaphor and concluding (Should know). Two, thoroughly refuting the remaining difficulties (Three): Thoroughly refuting the remaining difficulties (in three parts). First, pointing out the fault (Two): First, pointing out the fault within it (in two parts). First, quoting the difficulty and directly refuting it (Two): First, quoting the difficulty and then directly refuting it (in two parts). First, quoting the difficulty (Also for): First, quoting the difficulty (Also for). Second, directly refuting (Two): Then directly refuting (in two parts). First, thoroughly refuting the lack of retribution for merit (Is that): First, thoroughly refuting the statement that there is no retribution for merit (Is that). Second, refuting the lack of a teaching network for compassion (Also now): Refuting the statement that there is no teaching network for compassion (Also now). Two, thoroughly refuting relative attachments (Two): Thoroughly refuting relative attachments (in two parts). First, quoting and sealing the attachment (Also if): First, quoting and sealing the attachment (Also if). Second, pointing out the flaws (However that): Pointing out the flaws and errors within it (However that). Two, revealing the principle (Also original): Revealing the principle within it (Also original). Three, concluding the fault (Therefore): Concluding the fault within it (Therefore). Nine, the difficulty of dealing with things according to reason (Question Sir): It's difficult to deal with things according to reason. (Question: Sir) Ten, answering by combining things with reason (Three): Answering by combining things with reason (in three parts). First, broadly clarifying nature and seed (Three): First, broadly clarifying nature and seed (in three parts). First, showing the appearance (Two): First, revealing its appearance (in two parts). First, directly explaining (Answer with): First, directly explaining (Answer: With).

指成(梁攝)二引教(三)初引二論(又彼)二會瑜伽(二)初始教會本論(此與)二終教會寶性(寶性)三引涅槃(又涅)三結說(此等)二略辨習種(其習)三通明性習(又起)三一乘(二)初同教(第三)二別教(二)初正顯(二緣)二別示(若隨)二問以具成(二)初問(問云)二答(二)初分門(答此)二演釋(二)初約法辨隱顯相收(三)初標示(初義)二徴釋(何者)三顯玄(義雖)三約頓教(三約)三結(上來)○第三行位差別(二)初牒章通示(第三)二依義別釋(三)初小乘(四)初位相(初者)二不退(二不)三行相(其行)四問顯(問何)二三乘(三)初始教(三)初位相(二)初總別牒分(若依)二就別演釋(二)初回心(二)初顯相(二)初正顯(二)初明見等四五(一為)二明乾等十地(又亦)二指廣(又此)二問成(問何)二直進(三)初顯相(三)初示本教(二為)二似小乘(又以)三似迴心(又亦)二問成(二)初直問似小乘(問何)二轉問為直進(問若)三引示(二)初所似(二)初示聲聞(即如)二例緣覺(如說)二能似(于菩)二不退(二)初通辨三乘(二)初正示(二不)二指判(當知)二別明菩薩(亦可)三行相(二)初引示(三明)二判釋(解云)二終教(五)初

【現代漢語翻譯】現代漢語譯本指成(梁攝)二引教(三)初引二論(又彼)二會瑜伽(二)初始教會本論(此與)二終教會寶性(寶性)三引涅槃(又涅)三結說(此等)二略辨習種(其習)三通明性習(又起)三一乘(二)初同教(第三)二別教(二)初正顯(二緣)二別示(若隨)二問以具成(二)初問(問云)二答(二)初分門(答此)二演釋(二)初約法辨隱顯相收(三)初標示(初義)二徴釋(何者)三顯玄(義雖)三約頓教(三約)三結(上來)○第三行位差別(二)初牒章通示(第三)二依義別釋(三)初小乘(四)初位相(初者)二不退(二不)三行相(其行)四問顯(問何)二三乘(三)初始教(三)初位相(二)初總別牒分(若依)二就別演釋(二)初回心(二)初顯相(二)初正顯(二)初明見等四五(一為)二明乾等十地(又亦)二指廣(又此)二問成(問何)二直進(三)初顯相(三)初示本教(二為)二似小乘(又以)三似迴心(又亦)二問成(二)初直問似小乘(問何)二轉問為直進(問若)三引示(二)初所似(二)初示聲聞(即如)二例緣覺(如說)二能似(于菩)二不退(二)初通辨三乘(二)初正示(二不)二指判(當知)二別明菩薩(亦可)三行相(二)初引示(三明)二判釋(解云)二終教(五)初指成（梁攝）二引教（三）：首先引用二論（又是彼），二會瑜伽（二）。初始教會本論（此與），二終教會寶性（寶性）。三引涅槃（又是涅槃），三結說（這些）。二略辨習種（那些習氣），三通明性習（又生起）。三一乘（二）：首先是同教（第三），二是別教（二）：首先是正顯（二緣），二是別示（如果隨順）。二問以具成（二）：首先是提問（問道），二是回答（二）：首先是分門（回答說），二是演釋（二）：首先是約法辨隱顯相收（三）：首先是標示（最初的意義），二是徴釋（什麼是），三是顯玄（意義雖然）。三約頓教（三約）。三結（上面所說）。第三行位差別（二）：首先是牒章通示（第三），二是依義別釋（三）：首先是小乘（四）：首先是位相（最初的），二是不退（二不），三是行相（那些行為），四是問顯（問什麼）。二是三乘（三）：初始教（三）：首先是位相（二）：首先是總別牒分（如果依照），二是就別演釋（二）：首先是迴心（二）：首先是顯相（二）：首先是正顯（二）：首先是明見等四五（一為），二是明乾等十地（又也）。二是指廣（又是這個）。二是問成（問什麼）。二是直進（三）：首先是顯相（三）：首先是示本教（二為），二是似小乘（又以），三是似迴心（又也）。二是問成（二）：首先是直問似小乘（問什麼），二是轉問為直進（如果問），三是引示（二）：首先是所似（二）：首先是示聲聞（就像），二是例緣覺（如說），二是能似（于菩）。二是不退（二）：首先是通辨三乘（二）：首先是正示（二不），二是指判（應當知道），二是別明菩薩（也可以）。三是行相（二）：首先是引示（三明），二是判釋（解釋說）。二是終教（五）：首先是

【English Translation】 English version Pointing to Completion (Liang Dynasty Collection) - Two References to Teachings (Three): First, referencing two treatises (also those), two assemblies of Yoga (two). Initially, the teaching assembly's main treatise (this and), secondly, the final teaching assembly's Ratnagotra (Ratnagotra). Third, referencing Nirvana (also Nirvana), third, concluding remarks (these). Two, briefly distinguishing habitual seeds (those habits), three, comprehensively clarifying nature and habit (also arising). Three, the One Vehicle (two): First, the common teaching (third), second, the distinct teaching (two): First, directly revealing (two conditions), second, separately indicating (if following). Two, questioning to fully establish (two): First, the question (asking), second, the answer (two): First, dividing the categories (answering this), second, elaborating and explaining (two): First, explaining the hidden and manifest aspects in relation to the Dharma (three): First, stating the indication (the initial meaning), second, inquiring and explaining (what is), third, revealing the profound (although the meaning). Three, in relation to the Sudden Teaching (three aspects). Three, conclusion (what was said above). ○ Third, the differences in stages of practice (two): First, generally indicating by quoting the chapter (third), second, separately explaining based on the meaning (three): First, the Hinayana (four): First, the stage (the initial one), second, non-retrogression (two not), third, the characteristics of practice (those practices), fourth, questioning and revealing (asking what). Second, the Three Vehicles (three): Initial Teaching (three): First, the stage (two): First, generally and separately quoting and dividing (if relying on), second, elaborating and explaining based on the distinctions (two): First, turning the mind (two): First, revealing the appearance (two): First, directly revealing (two): First, clarifying the four or five views, etc. (one as), second, clarifying the ten grounds, etc. (also). Second, pointing to the extensive (also this). Second, questioning to establish (asking what). Second, direct advancement (three): First, revealing the appearance (three): First, showing the original teaching (two as), second, resembling the Hinayana (also with), third, resembling the turning of the mind (also). Second, questioning to establish (two): First, directly asking about resembling the Hinayana (asking what), second, transforming the question into direct advancement (if asking), third, guiding and showing (two): First, what it resembles (two): First, showing the Sravakas (just like), second, exemplifying the Pratyekabuddhas (as said), second, what is capable of resembling (in the Bodhisattva). Second, non-retrogression (two): First, generally distinguishing the Three Vehicles (two): First, directly showing (two not), second, pointing and judging (should know), second, separately clarifying the Bodhisattvas (also can). Third, the characteristics of practice (two): First, guiding and showing (three clarifying), second, judging and explaining (explaining says). Second, the Final Teaching (five): First is

位相(二)初直示(若依)二揀顯(二)初揀影小(亦不)二揀信心(又于)二不退(二)初正顯(又仁)二轉釋(設本)三行相(其行)四結判(是故)五問成(問此)三頓教(二)初約離言(若依)二約寄言(若寄)三一乘(二)初牒分(若依)二釋相(二)初同教(一攝)二別教(三)初釋相(二)初標分(二據)二列釋(三)初約寄位顯(二)初六位互融(二)初正明(一約)二引證(經云)二因果無二(又以)二報明位相(二)初牒分(二約)二演釋(三)初見聞位(一成)二解行位(二)初引天子(二亦)二引善財(又如)三證果海(二)初引示(三證)二釋顯(當知)三約行明位(二)初行中二位(三約)二位內行相(二)初解行位(四)初所感身土(二)初正明(其身)二料揀(若三)二所起化用(又彼)三福所感寶(其福)四依位結成(當知)二信滿位(若約)二料揀三別成(十四)初疑三濫一問(問前)二揀一異三答(答彼)三一三位同問(同義)四寄三顯一答(答為)五后位何用問(問既)六一中一切答(答說)七初后義例問(問若)八始末義齊答(答實)九位無階降問(問若)十善巧安立答(二)初示義(答以)二顯融(但以)十一信初信滿問(問若)十二寄三得位答(答若)十三是住非信

問(問若)十四行佛非住答(答由)○第四修行時分(五)初小乘(二)初約三人(三)初示三根(第四)二明劫量(此中)三問釋成(問何)二約二身(二)初法身(又依)二生身(生身)二始教(三)初正明時劫(三)初正明(若依)二劫量(但此)三依身(仍此)二示修相好(又依)三問答釋成(問三)三終教(三)初定三無數(三)初定三祗(若依)二成報佛(又此)三無百劫(文亦)二不計劫數(二)初勝天王(二不)二寶云經(二)初引經(二據)二釋義(解云)三問成二說(問何)四頓教(若依)五圓教(若依)○第五修行依身(二)初標章(第五)二隨釋(五)初小乘(若依)二始教(二)初回心(若始)二直進(二)初約寄位(若依)二就實報(二)初正明(二就)二通妨(二)初正問(二)初問八地無現惑(問八)二答結生唯種子(二)初奪直進(三)初正答(答若)二引證(故離)三奪釋(解云)二可迴心(若約)二轉難(二)初躡前引難(問若)二依理作答(二)初正答(答此)二廣示(三)初標(然此)二列(十)初羅漢同佛(一說)二寄分大小(二亦)三寄因異果(三第)四仁王寄地(四七)五本業寄法(五初)六梁論寄位(六世)七比量分齊(七于)八終教不退(八地)九信滿超乘(

【現代漢語翻譯】現代漢語譯本問（問若）：十四行佛非住於何處？答（答由）：第四修行時分包含五個方面：一、小乘（分為兩部分）： 1. 關於三人（分為三部分）： (1) 首先闡述三根。 (2) 其次說明劫量（在此之中）。 (3) 第三問答解釋。問：什麼是劫量？ 2. 關於二身（分為兩部分）： (1) 首先是法身。 (2) 其次是生身。二、始教（分為三部分）： 1. 首先明確時劫（分為三部分）： (1) 首先明確。 (2) 其次是劫量。 (3) 依據身。 2. 其次展示修習相好。 3. 第三問答解釋。問：什麼是三無數劫？三、終教（分為三部分）： 1. 首先確定三無數劫（分為三部分）： (1) 首先確定三祗。 (2) 其次成就報佛。 (3) 沒有百劫。 2. 其次不計劫數（分為兩部分）： (1) 勝天王。 (2) 《寶云經》（分為兩部分）： (1) 首先引用經文。 (2) 其次解釋含義。 3. 第三問答成就二說。問：什麼是二說？四、頓教。五、圓教。五、修行所依之身（分為兩部分）： 1. 首先標明章節。 2. 其次隨文解釋（分為五部分）： (1) 小乘。 (2) 始教（分為兩部分）： (1) 迴心。 (2) 直進（分為兩部分）： (1) 依據寄位。 (2) 就實報（分為兩部分）： (1) 首先明確。 (2) 通達妨礙（分為兩部分）： (1) 首先提問八地菩薩沒有現行煩惱。問：八地菩薩為何沒有現行煩惱？ (2) 其次回答結生只有種子（分為三部分）： (1) 首先否定直進。 (2) 其次引用證據。 (3) 再次否定解釋。 (3) 可以迴心。 3. 轉變困難（分為兩部分）： (1) 首先根據前面的內容提出疑問。問：如果這樣，如何解釋？ (2) 其次依據道理回答（分為兩部分）： (1) 首先正面回答。 (2) 其次廣泛闡述（分為三部分）： (1) 首先標明。 (2) 其次列舉（十點）： (1) 羅漢等同於佛。 (2) 寄託于分大小。 (3) 寄託于因果不同。 (4) 《仁王經》寄託于地。 (5) 本業寄託於法。 (6) 《梁論》寄託于位。 (7) 比量分齊。 (8) 終教不退。 (9) 信滿超乘。

【English Translation】 English version Question (Wen Ruo): Where does the Fourteenth Practice of the Buddha not reside? Answer (Da You): The Fourth Practice is divided into five parts: 1. Hinayana (divided into two parts): 1. Concerning the Three Persons (divided into three parts): (1) First, explain the Three Roots. (2) Second, explain the Kalpa Measure (within this). (3) Third, question and explain. Question: What is the Kalpa Measure? 2. Concerning the Two Bodies (divided into two parts): (1) First is the Dharmakaya (法身). (2) Second is the Nirmanakaya (生身). 2. Beginning Teaching (divided into three parts): 1. First, clarify the Time and Kalpa (divided into three parts): (1) First, clarify. (2) Second is the Kalpa Measure. (3) Based on the Body. 2. Second, show the practice of auspicious marks. 3. Third, question and explain. Question: What are the Three Asamkhyeya Kalpas (三無數劫)? 3. Concluding Teaching (divided into three parts): 1. First, determine the Three Asamkhyeya Kalpas (divided into three parts): (1) First, determine the Three Asankhyas (三祗). (2) Second, achieve the Reward Buddha. (3) Without a Hundred Kalpas. 2. Second, do not count the Kalpas (divided into two parts): (1) King Shēngtiān (勝天王). (2) The Ratnamegha Sutra (寶云經) (divided into two parts): (1) First, quote the Sutra. (2) Second, explain the meaning. 3. Third, question and accomplish the Two Sayings. Question: What are the Two Sayings? 4. Sudden Teaching. 5. Perfect Teaching. 6. The Body on which Practice Relies (divided into two parts): 1. First, mark the chapter. 2. Second, explain according to the text (divided into five parts): (1) Hinayana. (2) Beginning Teaching (divided into two parts): (1) Turning the Mind. (2) Straight Advance (divided into two parts): (1) Based on Provisional Position. (2) Regarding the Actual Reward (divided into two parts): (1) First, clarify. (2) Understand Obstacles (divided into two parts): (1) First, ask why the Eighth Ground Bodhisattva has no manifest afflictions. Question: Why does the Eighth Ground Bodhisattva have no manifest afflictions? (2) Second, answer that rebirth only has seeds (divided into three parts): (1) First, deny Straight Advance. (2) Second, cite evidence. (3) Third, deny the explanation. (3) Can turn the Mind. 3. Transforming Difficulties (divided into two parts): (1) First, raise questions based on the previous content. Question: If so, how to explain? (2) Second, answer according to reason (divided into two parts): (1) First, answer directly. (2) Second, elaborate extensively (divided into three parts): (1) First, mark. (2) Second, list (ten points): (1) Arhats are equal to Buddhas. (2) Entrusted to dividing large and small. (3) Entrusted to different causes and effects. (4) The Renwang Sutra (仁王經) is entrusted to the ground. (5) Fundamental Karma is entrusted to the Dharma. (6) The Liang Lun (梁論) is entrusted to the position. (7) Comparative Measurement. (8) Non-retrogression in the Concluding Teaching. (9) Faith Fulfillment Transcends the Vehicle.

九信)十凡夫勝小(十初)三結(由有)三終教(二)初正顯(若依)二問成(四)初留惑潤生問(問若)二自在同生答(答若)三悲增智增問(問如)四滯見滯寂答(四)初理無增上(答如)二教有細粗(當知)三印生奪熟(若言)四存略指廣(又此)四頓教五圓教(二)初正釋(若依)二通妨(問何)○第六斷惑分齊(二)初牒章(第六)二隨釋(三)初小乘(有云)二三乘(二)初漸教(二)初標分(若依)二隨釋(二)初約位滅惑相(二)初始教(二)初標乘指惑(初義)二依人明斷(二)初二乘(三)初煩惱(二)初標分(先辨)二演釋(二)初列障名數(五)初總標列(初中)二分二惑(于中)三識分別(四)初五識(五識)二意識(意識)三末那(末那)四異熟(其第)四明界別(二)初標揀(此分)二別釋(二)初分別(其分)二俱生(其俱)五寄問成(問何)二斷惑得果(二)初斷分別(三)初標分(第二)二正顯(三)初具縛凡(一若)二倍離欲(二若)三已離欲(三若)三引教(如瑜)二斷俱生(三)初辨意識(二)初明地品(次斷)二顯出離(二)初漸(又進)二頓(四)初示相(二頓)二徴釋(何者)三通妨(若爾)四引成(對法)二明末那(二)初正示(其末)二引結(故瑜)三寄問成

【現代漢語翻譯】現代漢語譯本九信)十凡夫勝小(十初)三結(由有)三終教(二)初正顯(若依)二問成(四)初留惑潤生問(問若)二自在同生答(答若)三悲增智增問(問如)四滯見滯寂答(四)初理無增上(答如)二教有細粗(當知)三印生奪熟(若言)四存略指廣(又此)四頓教五圓教(二)初正釋(若依)二通妨(問何)○第六斷惑分齊(二)初牒章(第六)二隨釋(三)初小乘(有云)二三乘(二)初漸教(二)初標分(若依)二隨釋(二)初約位滅惑相(二)初始教(二)初標乘指惑(初義)二依人明斷(二)初二乘(三)初煩惱(二)初標分(先辨)二演釋(二)初列障名數(五)初總標列(初中)二分二惑(于中)三識分別(四)初五識(五識)二意識(意識)三末那(末那)四異熟(其第)四明界別(二)初標揀(此分)二別釋(二)初分別(其分)二俱生(其俱)五寄問成(問何)二斷惑得果(二)初斷分別(三)初標分(第二)二正顯(三)初具縛凡(一若)二倍離欲(二若)三已離欲(三若)三引教(如瑜)二斷俱生(三)初辨意識(二)初明地品(次斷)二顯出離(二)初漸(又進)二頓(四)初示相(二頓)二徴釋(何者)三通妨(若爾)四引成(對法)二明末那(二)初正示(其末)二引結(故瑜)三寄問成九種信心，十種凡夫勝過小乘，（十種初心）三種結縛（由於存在），三種終極教義。（二）首先是正面闡述（如果依據），其次是問答構成。（四）首先是保留迷惑以滋潤生命的問題（如果問），其次是自在地共同產生回答（如果回答），再次是悲心增長智慧增長的問題（如果問），最後是停滯于見解停滯于寂滅的回答。（四）首先是道理上沒有增上（如果回答），其次是教義上有粗有細（應當知道），再次是用印證來奪取成熟（如果說），最後是儲存簡略而指向廣闊（又此）。四種頓悟教義，五種圓滿教義。（二）首先是正面解釋（如果依據），其次是普遍消除妨礙（如果問）。○第六，斷除迷惑的界限。（二）首先是提綱挈領（第六），其次是隨文解釋。（三）首先是小乘（有人說），其次是三乘。（二）首先是漸進教義。（二）首先是標明分判（如果依據），其次是隨文解釋。（二）首先是根據果位來消滅迷惑的表相。（二）首先是初始教義。（二）首先是標明乘別並指出迷惑（最初的意義），其次是依據人來闡明斷除（二）首先是二乘。（三）首先是煩惱。（二）首先是標明分判（首先辨別），其次是演說解釋。（二）首先是列舉障礙的名稱和數量。（五）首先是總的標明列舉（最初之中），其次是區分兩種迷惑（其中），再次是區分意識。（四）首先是五識（五識），其次是意識（意識），再次是末那（末那），最後是異熟識（它的第）。四是闡明界限差別。（二）首先是標明揀擇（此分），其次是分別解釋。（二）首先是分別（它的分別），其次是俱生（它的俱生）。五是寄託問題以構成（如果問）。二是斷除迷惑而獲得果位。（二）首先是斷除分別（三）首先是標明分判（第二），其次是正面闡述。（三）首先是具有束縛的凡夫（一，如果），其次是加倍地遠離慾望（二，如果），再次是已經遠離慾望（三，如果）。三是引用教義（如瑜）。二是斷除俱生。（三）首先是辨別意識。（二）首先是闡明地和品（其次斷），其次是顯現出離。（二）首先是漸進（又進），其次是頓悟。（四）首先是顯示錶相（二，頓），其次是征問解釋（什麼），再次是普遍消除妨礙（如果這樣），最後是引用來構成（對法）。二是闡明末那。（二）首先是正面指示（它的末），其次是引用總結（故瑜），三是寄託問題以構成

【English Translation】 English version Nine kinds of faith, ten kinds of ordinary people surpassing the Hinayana, (ten initial minds) three kinds of fetters (due to existence), three kinds of ultimate teachings. (2) First, the direct exposition (if based on), second, the formation through questions and answers. (4) First, the question of retaining delusion to nourish life (if asked), second, the answer of freely co-arising (if answered), third, the question of increasing compassion and increasing wisdom (if asked), fourth, the answer of stagnating in views and stagnating in stillness. (4) First, in principle, there is no increase (if answered), second, in doctrine, there are fine and coarse (should know), third, using seals to seize maturity (if said), fourth, preserving the concise and pointing to the broad (also this). Four kinds of sudden teachings, five kinds of perfect teachings. (2) First, the direct explanation (if based on), second, universally eliminating obstacles (if asked). ○ Sixth, the boundaries of cutting off delusions. (2) First, outlining the chapter (sixth), second, explaining according to the text. (3) First, the Hinayana (some say), second, the three vehicles. (2) First, the gradual teaching. (2) First, marking the divisions (if based on), second, explaining according to the text. (2) First, eliminating the appearance of delusion according to the stages. (2) First, the initial teaching. (2) First, marking the vehicle and pointing out the delusion (the initial meaning), second, clarifying the cutting off based on people (2) First, the two vehicles. (3) First, afflictions. (2) First, marking the divisions (first distinguish), second, explaining and interpreting. (2) First, listing the names and numbers of obstacles. (5) First, generally marking and listing (in the beginning), second, distinguishing the two delusions (among them), third, distinguishing consciousness. (4) First, the five consciousnesses (five consciousnesses), second, the mind consciousness (mind consciousness), third, Manas (Manas), fourth, Alaya-vijñāna (its number). Fourth, clarifying the differences in realms. (2) First, marking and selecting (this division), second, explaining separately. (2) First, distinguishing (its distinction), second, co-arising (its co-arising). Fifth, entrusting questions to form (if asked). Second, cutting off delusions and attaining fruition. (2) First, cutting off discrimination (3) First, marking the divisions (second), second, directly expounding. (3) First, ordinary people with bonds (one, if), second, doubling the detachment from desire (two, if), third, already detached from desire (three, if). Third, quoting teachings (like Yoga). Second, cutting off co-arising. (3) First, distinguishing consciousness. (2) First, clarifying the ground and qualities (next cut), second, revealing liberation. (2) First, gradual (also advance), second, sudden enlightenment. (4) First, showing the appearance (two, sudden), second, questioning and explaining (what), third, universally eliminating obstacles (if so), fourth, quoting to form (Abhidharma). Second, clarifying Manas. (2) First, directly indicating (its end), second, quoting and summarizing (therefore Yoga), third, entrusting questions to form

(問何)二所知(三)初趣寂俱斷(其所)二有斷不斷(二)初能治道(其餘)二所治障(又諸)三示教興意(當知)三揀教(然上)二直進(二)初通標(直進)二別斷(二)初約事明斷(二)初斷伏分齊(二)初揀教(又煩)二示斷(二)初見所斷(但于)二修所斷(二)初示理(二)初意識(三)初煩惱(三)初正示(其俱)二引釋(是故)三結位(又梁)二所知(其所)三通結(二)初正結(由此)二引證(故對)二末那(其末)二問成(二)初申問(二)初問(問其)二答(二)初煩惱(二)初第六(二)初喻釋(答其)二引結(故攝)二第七(其第)二所知(其所)二轉難(二)初躡跡申難(問若)二約識作答(二)初意識(答結)二末那二起滅分齊(又此)二約理顯空(又此)二終教(二)初二乘(二)初正說(二)初正釋(若依)二引證(故爾)二問答(二)初問(問此)二答(二)初教門粗細答(答彼)二二教互出答(又亦)二菩薩(二)初隨緣明斷(二)初伏斷分齊(二)初伏斷(三)初正明(其菩)二別顯(二)初意識(二)初地前(三)初正明(然彼)二具證三複釋(以此)二地上(二)初正釋(初地)二引證(故爾)二末那(二)初示義引釋(其末)二縱奪結釋(若云)三通結(二)初引

【現代漢語翻譯】現代漢語譯本 (問何)二所知（三）初趣寂俱斷（其所）二有斷不斷（二）初能治道（其餘）二所治障（又諸）三示教興意（當知）三揀教（然上）二直進（二）初通標（直進）二別斷（二）初約事明斷（二）初斷伏分齊（二）初揀教（又煩）二示斷（二）初見所斷（但于）二修所斷（二）初示理（二）初意識（三）初煩惱（三）初正示（其俱）二引釋（是故）三結位（又梁）二所知（其所）三通結（二）初正結（由此）二引證（故對）二末那（其末）二問成（二）初申問（二）初問（問其）二答（二）初煩惱（二）初第六（二）初喻釋（答其）二引結（故攝）二第七（其第）二所知（其所）二轉難（二）初躡跡申難（問若）二約識作答（二）初意識（答結）二末那二起滅分齊（又此）二約理顯空（又此）二終教（二）初二乘（二）初正說（二）初正釋（若依）二引證（故爾）二問答（二）初問（問此）二答（二）初教門粗細答（答彼）二二教互出答（又亦）二菩薩（二）初隨緣明斷（二）初伏斷分齊（二）初伏斷（三）初正明（其菩）二別顯（二）初意識（二）初地前（三）初正明（然彼）二具證三複釋（以此）二地上（二）初正釋（初地）二引證（故爾）二末那（二）初示義引釋（其末）二縱奪結釋（若云）三通結（二）初引（問：什麼是）二所知（三種）：首先是趨向寂滅時一起斷除的（那些）。（其次是）二有斷除和不斷除的（兩種）：（其中）首先是能對治的道，（其餘是）二所要對治的障礙。（還有）三示教興意。（應當知道）三揀擇教法。（然而上面所說）二直截了當的進路。（分為）初總的標示，（直進）二分別判決。（分為）初根據事理來明確判決。（分為）初斷除和降伏的界限。（分為）初揀擇教法，（還有）二顯示斷除。（分為）初見道所斷，（但是對於）二修道所斷（分為）初顯示道理。（分為）初意識（分為）初煩惱（分為）初正面顯示（那些一起斷除的），二引用解釋（因此），三總結位置。（還有）二所知（那些），（其中）三總的總結。（分為）初正面總結（由此），二引用證據（所以對於）二末那（它的最後），二問答完成（分為）初申述問題（分為）初提問（問：它的），二回答（分為）初煩惱（分為）初第六識（分為）初比喻解釋（回答它的），二引用總結（所以攝取）二第七識（它的），二所知（那些），（其中）二轉而設難（分為）初沿著之前的思路提出疑問（問：如果），二根據識來作答（分為）初意識（回答：總結），二末那二生起和滅亡的界限（還有），二根據道理來顯示空性（還有），二最終的教法（分為）初二乘（分為）初正面解說（分為）初正面解釋（如果依據），二引用證據（所以這樣說）。二問答（分為）初提問（問：這個），二回答（分為）初從教法的粗細來回答（回答：他們），二兩種教法互相闡發來回答（還有），二菩薩（分為）初隨順因緣來明確斷除（分為）初降伏和斷除的界限（分為）初降伏和斷除（分為）初正面說明（那些菩薩），二分別顯示（分為）初意識（分為）初地前（分為）初正面說明（然而他們），二具備證據，三重複解釋（用這個），二地上（分為）初正面解釋（初地），二引用證據（所以這樣說）。二末那（分為）初顯示意義，引用解釋（它的最後），二縱橫交錯地總結解釋（如果說），三總的總結（分為）初引用

【English Translation】 English version (Question: What are) the two knowledges (three)? First, those that are eradicated together when approaching tranquility. (Those that are) two, there are those that are eradicated and not eradicated (two): First, the path that can cure, (the rest are) two, the obstacles to be cured. (Also) three, showing the teaching and arousing intention. (It should be known) three, selecting teachings. (However, what was said above) two, direct advancement. (Divided into) first, a general indication, (direct advancement) two, separate judgments. (Divided into) first, clarifying judgments based on events and principles. (Divided into) first, the boundaries of eradication and subjugation. (Divided into) first, selecting teachings, (also) two, showing eradication. (Divided into) first, what is eradicated by seeing the path, (but for) two, what is eradicated by cultivating the path (divided into) first, showing the principle. (Divided into) first, consciousness (divided into) first, afflictions (divided into) first, directly showing (those that are eradicated together), two, citing explanations (therefore), three, summarizing the position. (Also) two, what is known (those), (among them) three, general summary. (Divided into) first, a direct summary (from this), two, citing evidence (so for) two, Manas (its end), two, question and answer completed (divided into) first, stating the question (divided into) first, asking (ask: its), two, answering (divided into) first, afflictions (divided into) first, the sixth consciousness (divided into) first, metaphorical explanation (answer its), two, citing the conclusion (so taking) two, the seventh consciousness (its), two, what is known (those), (among them) two, turning and setting difficulties (divided into) first, following the previous line of thought to raise questions (ask: if), two, answering based on consciousness (divided into) first, consciousness (answer: summary), two, Manas two, the boundaries of arising and ceasing (also), two, showing emptiness based on principle (also), two, the final teaching (divided into) first, the two vehicles (divided into) first, directly explaining (divided into) first, directly explaining (if based on), two, citing evidence (so it is said). Two, question and answer (divided into) first, asking (ask: this), two, answering (divided into) first, answering from the coarseness and fineness of the teachings (answer: they), two, the two teachings mutually elucidating to answer (also), two, Bodhisattvas (divided into) first, clarifying eradication according to conditions (divided into) first, the boundaries of subjugation and eradication (divided into) first, subjugation and eradication (divided into) first, directly explaining (those Bodhisattvas), two, separately showing (divided into) first, consciousness (divided into) first, before the ground (divided into) first, directly explaining (however they), two, have evidence, three, repeat the explanation (with this), two, on the ground (divided into) first, directly explaining (the first ground), two, citing evidence (so it is said). Two, Manas (divided into) first, showing the meaning, citing explanations (its end), two, summarizing and explaining in a crisscross manner (if saying), three, general summary (divided into) first, citing

結教宗(是故)二微薄起位(此中)二問答(二)初問(問)二答(三)初正答(答智)二引例(如始)三況結(況此)二起滅分齊(又此)二即理顯宗(又此)二寄惑顯位相(三)初牒章標數(第二)二依標列釋(十八)初寄障顯位(一寄)二寄惑顯劫(二寄)三寄惑顯心(三以)四寄惑顯位(四以)五寄位顯身(二)初示引(五以)二釋義(有人)六寄障顯身(六寄)七寄相顯身(七以)八四障顯位(三)初標分(八寄)二正釋(二)初正使寄地前(三)初寄四位(一約)二成佛子(又翻)三合聖輪(又此)二習使寄地上(第二)三結判(又此)九寄顯地相(三)初正顯(九于)二引示(是故)三解判(解云)十寄別地相(二)初引示(十又)二解釋(解云)十一寄顯二位(十一)十二寄顯見修(十二)十三亦顯見修(二)初正示二通妨(三)初賢破(何以)二釋成(義既)三引例(如未)十四寄顯三賢十五寄顯觀心十六寄識顯地十七寄顯因果十八寄顯二智三結顯教興(已上)三一乘(二)初別教(二)初本乘(二)初直顯(若依)二應緣(又此)二該攝(又前)二同教(若約)二頓教(若依)○第七二乘迴心(三)初牒章(第七)二列釋(六)初無回二俱回(二)初正釋(二或)二問成(二)初識滅無因問(二

【現代漢語翻譯】現代漢語譯本結教宗(是故)二微薄起位(此中)二問答(二)初問(問)二答(三)初正答(答智)二引例(如始)三況結(況此)二起滅分齊(又此)二即理顯宗(又此)二寄惑顯位相(三)初牒章標數(第二)二依標列釋(十八)初寄障顯位(一寄)二寄惑顯劫(二寄)三寄惑顯心(三以)四寄惑顯位(四以)五寄位顯身(二)初示引(五以)二釋義(有人)六寄障顯身(六寄)七寄相顯身(七以)八四障顯位(三)初標分(八寄)二正釋(二)初正使寄地前(三)初寄四位(一約)二成佛子(又翻)三合聖輪(又此)二習使寄地上(第二)三結判(又此)九寄顯地相(三)初正顯(九于)二引示(是故)三解判(解云)十寄別地相(二)初引示(十又)二解釋(解云)十一寄顯二位(十一)十二寄顯見修(十二)十三亦顯見修(二)初正示二通妨(三)初賢破(何以)二釋成(義既)三引例(如未)十四寄顯三賢十五寄顯觀心十六寄識顯地十七寄顯因果十八寄顯二智三結顯教興(已上)三一乘(二)初別教(二)初本乘(二)初直顯(若依)二應緣(又此)二該攝(又前)二同教(若約)二頓教(若依)○第七二乘迴心(三)初牒章(第七)二列釋(六)初無回二俱回(二)初正釋(二或)二問成(二)初識滅無因問(二結教宗（是故）：兩種微薄的起始位次。（此中）有兩次問答。（二）第一次是提問（問），第二次是回答（三），首先是正面回答（答智），然後是引用例子（如始），最後是比況總結（況此）。二起滅分齊（又此）：兩種生起和滅亡的界限。二即理顯宗（又此）：兩種依據真理來彰顯宗義。二寄惑顯位相（三）：兩種依託迷惑來彰顯位次和形象。（三）首先是按照章節標題標明數目（第二），然後是依照標題列出解釋（十八）。首先是依託障礙來彰顯位次（一寄），然後是依託迷惑來彰顯劫數（二寄），然後是依託迷惑來彰顯心性（三以），然後是依託迷惑來彰顯位次（四以），然後是依託位次來彰顯身相（二），首先是展示引導（五以），然後是解釋含義（有人）。然後是依託障礙來彰顯身相（六寄），然後是依託表象來彰顯身相（七以），然後是用四種障礙來彰顯位次（三），首先是標明分項（八寄），然後是正式解釋（二），首先是正使寄託于地前（三），首先是寄託於四種位次（一約），然後是成就佛子（又翻），然後是匯合聖輪（又此）。然後是習使寄託于地上（第二），然後是總結判斷（又此）。然後是依託來彰顯地的形象（三），首先是正式彰顯（九于），然後是引用指示（是故），然後是解釋判斷（解云）。然後是依託來區分地的形象（二），首先是引用指示（十又），然後是解釋說明（解云）。然後是依託來彰顯兩種位次（十一），然後是依託來彰顯見道和修道（十二），然後也是彰顯見道和修道（二），首先是正式指示，然後是貫通妨礙（三），首先是賢首宗的破斥（何以），然後是解釋成就（義既），然後是引用例子（如未）。然後是依託來彰顯三賢位，然後是依託來彰顯觀心，然後是依託識來彰顯地，然後是依託來彰顯因果，然後是依託來彰顯二智。最後是總結彰顯教義的興盛（已上）。三一乘（二）：三種一乘。（二）首先是別教（二），首先是本乘（二），首先是直接彰顯（若依），然後是應和因緣（又此），然後是概括攝受（又前）。然後是同教（若約），然後是頓教（若依）。第七，二乘迴心（三）：第七部分，關於二乘人回心轉意。（三）首先是按照章節標題標明（第七），然後是列出解釋（六），首先是沒有迴轉和全部迴轉（二），首先是正式解釋（二或），然後是提問來完成（二），首先是識滅沒有原因的提問（二）

【English Translation】 English version Kie Jiao Zong (Shi Gu): Two subtle starting positions. (Ci Zhong) There are two question and answer sessions. (Er) The first is the question (Wen), and the second is the answer (San). First, the direct answer (Da Zhi), then the example (Ru Shi), and finally the analogy summary (Kuang Ci). Er Qi Mie Fen Qi (You Ci): Two boundaries of arising and ceasing. Er Ji Li Xian Zong (You Ci): Two ways to manifest the doctrine based on truth. Er Ji Huo Xian Wei Xiang (San): Two ways to manifest positions and images by relying on delusion. (San) First, mark the number according to the chapter title (Di Er), and then list the explanations according to the title (Shi Ba). First, rely on obstacles to manifest the position (Yi Ji), then rely on delusion to manifest kalpas (Er Ji), then rely on delusion to manifest the mind (San Yi), then rely on delusion to manifest the position (Si Yi), then rely on the position to manifest the body (Er). First, show the guidance (Wu Yi), and then explain the meaning (You Ren). Then rely on obstacles to manifest the body (Liu Ji), then rely on phenomena to manifest the body (Qi Yi), then use the four obstacles to manifest the position (San). First, mark the sub-items (Ba Ji), and then formally explain (Er). First, Zheng Shi relies on the pre-ground (San), first relies on the four positions (Yi Yue), then achieves the Buddha-child (You Fan), and then converges the holy wheel (You Ci). Then Xi Shi relies on the ground (Di Er), and then summarizes the judgment (You Ci). Then rely on to manifest the image of the ground (San), first formally manifest (Jiu Yu), then quote instructions (Shi Gu), and then explain the judgment (Jie Yun). Then rely on to distinguish the image of the ground (Er), first quote instructions (Shi You), and then explain (Jie Yun). Then rely on to manifest the two positions (Shi Yi), then rely on to manifest the seeing and cultivating path (Shi Er), and then also manifest the seeing and cultivating path (Er). First, formally instruct, and then connect obstacles (San), first the refutation of the Xian Shou School (He Yi), then explain the achievement (Yi Ji), and then quote examples (Ru Wei). Then rely on to manifest the three virtuous positions, then rely on to manifest the contemplation of the mind, then rely on consciousness to manifest the ground, then rely on to manifest cause and effect, and then rely on to manifest the two wisdoms. Finally, summarize and manifest the prosperity of the doctrine (Yi Shang). San Yi Cheng (Er): Three One Vehicles. (Er) First, the separate teaching (Er), first the original vehicle (Er), first directly manifest (Ruo Yi), then respond to conditions (You Ci), and then summarize and receive (You Qian). Then the common teaching (Ruo Yue), then the sudden teaching (Ruo Yi). Seventh, the turning of the two vehicles (San): The seventh part, about the turning of the two vehicle people. (San) First, mark according to the chapter title (Di Qi), then list the explanations (Liu), first there is no turning and all turning (Er), first formally explain (Er Huo), then ask to complete (Er), first the question of no cause for the extinction of consciousness (Er).

)初問(問如)二答(二)初識亡不起(答彼)二識在有因(今約)二回心時分問(二)初問(問如)二答(二)初遲者(二)初總相引楞伽(答由)二別相引涅槃(二)初正釋(若差)二別義(又有)二疾者(若極)三兩亦四雙非五具前六絕前(二)初皆空(六或)二皆究竟(二一)三問成(問如)○第八佛果義相(二)初牒分(第八)二釋相(二)初明常無常義(五)初小乘(前中)二始教(二)初正辨(若三)二引成(莊嚴)三終教(二)初標分(若依)二正釋(二)初別明(二)初修生(二)初正成(別中)二引證(三)初引攝等三論(梁攝)二引大論結成(又智)三重引攝論結顯(又攝)二法身(二)初示義(法身)二引文(故起)二總說(二)初釋相(二總)二問成(二)初問(問若)二答(二)初約始教(答若)二約終教(二)初分門(若終)二作釋(此中)四頓教(二)初離言(若依)二寄言(若寄)五圓教(三)初標(若依)二釋(三)初約用(一約)二約德(二約)三約體(三約)三結(此上)二明相好差別(二)初通示三宗(三)初小乘(二明)二三乘(二)初釋相(二)初化身(若三)二報身(或約)二妨難(二)初揀化濫報(二)初問(問何)二答(二)初正答往業(答為)二別釋出因(

【現代漢語翻譯】現代漢語譯本初問（問如）：最初的提問（就像這樣）。二答（二）：兩次回答（分為兩部分）。初識亡不起（答彼）：首先認識到『亡』（寂滅）並非不存在（回答他們）。二識在有因（今約）：其次認識到『有』（存在）是有原因的（現在來說）。二回心時分問（二）：在回心轉意的時候，分為兩次提問（分為兩部分）。初問（問如）：最初的提問（就像這樣）。二答（二）：兩次回答（分為兩部分）。初遲者（二）：對於遲鈍的人（分為兩部分）。初總相引楞伽（答由）：首先從總體上引用《楞伽經》（Laṅkāvatāra Sūtra）（回答說，由於）。二別相引涅槃（二）：其次從個別方面引用《涅槃經》（Nirvāṇa Sūtra）（分為兩部分）。初正釋（若差）：首先正式解釋（如果存在差異）。二別義（又有）：其次解釋不同的含義（還有）。二疾者（若極）：對於敏銳的人（如果非常）。三兩亦四雙非五具前六絕前：三種和兩種也對，四種雙重不對，五種具備前面六種，超越前面。（二）：（分為兩部分）。初皆空（六或）：首先一切皆空（六種或者）。二皆究竟（二一）：其次一切皆究竟（兩種，第一種）。三問成（問如）：第三次提問完成（就像這樣）。 ○第八佛果義相（二）：第八，佛果的意義和形象（分為兩部分）。初牒分（第八）：首先重複並劃分（第八）。二釋相（二）：其次解釋形象（分為兩部分）。初明常無常義（五）：首先闡明常與無常的含義（分為五部分）。初小乘（前中）：首先小乘（在前面）。二始教（二）：其次始教（分為兩部分）。初正辨（若三）：首先正式辨析（如果三種）。二引成（莊嚴）：其次引用來證明（《莊嚴經論》）。三終教（二）：第三終教（分為兩部分）。初標分（若依）：首先標明並劃分（如果依據）。二正釋（二）：其次正式解釋（分為兩部分）。初別明（二）：首先分別闡明（分為兩部分）。初修生（二）：首先修習而生（分為兩部分）。初正成（別中）：首先正式成就（在分別之中）。二引證（三）：其次引用來證明（分為三部分）。初引攝等三論（梁攝）：首先引用《攝大乘論》（Mahāyānasaṃgraha）等三論（梁朝的《攝論》）。二引大論結成（又智）：其次引用《大智度論》（Mahāprajñāpāramitopadeśa）來總結成就（還有《智度論》）。三重引攝論結顯（又攝）：第三次引用《攝大乘論》來總結顯明（還有《攝論》）。二法身（二）：其次法身（Dharmakāya）（分為兩部分）。初示義（法身）：首先揭示意義（法身）。二引文（故起）：其次引用經文（所以《起信論》）。二總說（二）：其次總的說明（分為兩部分）。初釋相（二總）：首先解釋形象（總的來說）。二問成（二）：其次提問完成（分為兩部分）。初問（問若）：首先提問（如果）。二答（二）：其次回答（分為兩部分）。初約始教（答若）：首先依據始教（回答說，如果）。二約終教（二）：其次依據終教（分為兩部分）。初分門（若終）：首先劃分門類（如果終教）。二作釋（此中）：其次進行解釋（在這裡）。四頓教（二）：第四頓教（分為兩部分）。初離言（若依）：首先離開言語（如果依據）。二寄言（若寄）：其次寄託于言語（如果寄託）。五圓教（三）：第五圓教（分為三部分）。初標（若依）：首先標明（如果依據）。二釋（三）：其次解釋（分為三部分）。初約用（一約）：首先從作用方面來說（第一，從）。二約德（二約）：其次從功德方面來說（第二，從）。三約體（三約）：第三從本體方面來說（第三，從）。三結（此上）：第三總結（以上）。二明相好差別（二）：其次闡明相和好的差別（分為兩部分）。初通示三宗（三）：首先普遍地揭示三宗（分為三部分）。初小乘（二明）：首先小乘（第二，闡明）。二三乘（二）：其次三乘（分為兩部分）。初釋相（二）：首先解釋形象（分為兩部分）。初化身（若三）：首先化身（Nirmāṇakāya）（如果三種）。二報身（或約）：其次報身（Saṃbhogakāya）（或者依據）。二妨難（二）：其次妨難（分為兩部分）。初揀化濫報（二）：首先區分化身和濫用的報身（分為兩部分）。初問（問何）：首先提問（為什麼）。二答（二）：其次回答（分為兩部分）。初正答往業（答為）：首先正式回答，是過去的業力（回答說，因為）。二別釋出因：其次分別解釋產生的原因。

【English Translation】 English version First Question (Question as): The initial question (like this). Second Answer (Two): Two answers (divided into two parts). First Recognition of Non-Arising of Cessation (Answer Them): First, recognize that 'cessation' (extinction) is not non-existent (answer them). Second Recognition of Cause in Existence (Now About): Second, recognize that 'existence' has a cause (now speaking about). Two Divisions of Questioning at the Time of Turning the Mind (Two): At the time of turning the mind, divided into two questions (divided into two parts). First Question (Question as): The initial question (like this). Second Answer (Two): Two answers (divided into two parts). First, the Slow (Two): For the slow-witted (divided into two parts). First, General Introduction from Laṅkāvatāra (Answer Due To): First, generally citing the Laṅkāvatāra Sūtra (answer, due to). Second, Specific Introduction from Nirvana (Two): Second, specifically citing the Nirvana Sūtra (divided into two parts). First, Correct Explanation (If Difference): First, formally explain (if there is a difference). Second, Different Meaning (Also Have): Second, explain different meanings (also have). Second, the Quick (If Extremely): For the sharp-witted (if extremely). Three Two Also Four Double Not Five Possess Previous Six Surpass Previous: Three and two are also correct, four double is not correct, five possess the previous six, surpassing the previous. (Two): (Divided into two parts). First, All Empty (Six Or): First, all is empty (six or). Second, All Ultimate (Two One): Second, all is ultimate (two, the first). Third, Question Completed (Question as): The third question is completed (like this). ○ Eighth, Meaning and Appearance of Buddha Fruit (Two): Eighth, the meaning and appearance of the Buddha Fruit (divided into two parts). First, Repeat and Divide (Eighth): First, repeat and divide (eighth). Second, Explain Appearance (Two): Second, explain the appearance (divided into two parts). First, Clarify Meaning of Constant and Impermanent (Five): First, clarify the meaning of constant and impermanent (divided into five parts). First, Hīnayāna (Previous Middle): First, Hīnayāna (in the previous). Second, Initial Teaching (Two): Second, initial teaching (divided into two parts). First, Correctly Discriminate (If Three): First, formally discriminate (if three). Second, Cite to Prove (Adornment): Second, cite to prove (Śūraṅgama Sūtra). Third, Final Teaching (Two): Third, final teaching (divided into two parts). First, Mark and Divide (If Rely): First, mark and divide (if relying). Second, Correct Explanation (Two): Second, formally explain (divided into two parts). First, Separate Clarification (Two): First, separately clarify (divided into two parts). First, Arising from Cultivation (Two): First, arising from cultivation (divided into two parts). First, Correct Achievement (Separate Middle): First, formally achieve (in the separate). Second, Cite to Prove (Three): Second, cite to prove (divided into three parts). First, Cite Saṃgraha and Other Three Treatises (Liang Saṃgraha): First, cite the Mahāyānasaṃgraha and other three treatises (Liang Dynasty's Saṃgraha). Second, Cite the Great Treatise to Conclude Achievement (Also Wisdom): Second, cite the Mahāprajñāpāramitopadeśa to conclude achievement (also the Wisdom Treatise). Third, Again Cite Saṃgraha to Conclude Manifestation (Also Saṃgraha): Third, again cite the Mahāyānasaṃgraha to conclude manifestation (also the Saṃgraha). Second, Dharmakāya (Two): Second, Dharmakāya (divided into two parts). First, Show Meaning (Dharmakāya): First, reveal the meaning (Dharmakāya). Second, Cite Text (Therefore Arise): Second, cite the text (therefore the Awakening of Faith). Second, General Explanation (Two): Second, general explanation (divided into two parts). First, Explain Appearance (Two General): First, explain the appearance (generally speaking). Second, Question Completed (Two): Second, the question is completed (divided into two parts). First, Question (Question If): First, question (if). Second, Answer (Two): Second, answer (divided into two parts). First, According to Initial Teaching (Answer If): First, according to the initial teaching (answer, if). Second, According to Final Teaching (Two): Second, according to the final teaching (divided into two parts). First, Divide Categories (If Final): First, divide categories (if the final teaching). Second, Make Explanation (Here In): Second, make an explanation (here in). Fourth, Sudden Teaching (Two): Fourth, sudden teaching (divided into two parts). First, Away from Words (If Rely): First, away from words (if relying). Second, Entrust to Words (If Entrust): Second, entrust to words (if entrusting). Fifth, Perfect Teaching (Three): Fifth, perfect teaching (divided into three parts). First, Mark (If Rely): First, mark (if relying). Second, Explain (Three): Second, explain (divided into three parts). First, About Function (One About): First, from the aspect of function (first, from). Second, About Virtue (Two About): Second, from the aspect of virtue (second, from). Third, About Essence (Three About): Third, from the aspect of essence (third, from). Third, Conclude (This Above): Third, conclude (above). Second, Clarify Differences in Marks and Good Qualities (Two): Second, clarify the differences in marks and good qualities (divided into two parts). First, Universally Show Three Schools (Three): First, universally show the three schools (divided into three parts). First, Hīnayāna (Two Clarify): First, Hīnayāna (second, clarify). Second, Three Vehicles (Two): Second, Three Vehicles (divided into two parts). First, Explain Appearance (Two): First, explain the appearance (divided into two parts). First, Nirmāṇakāya (If Three): First, Nirmāṇakāya (if three). Second, Saṃbhogakāya (Or About): Second, Saṃbhogakāya (or according to). Second, Obstacles and Difficulties (Two): Second, obstacles and difficulties (divided into two parts). First, Differentiate Nirmāṇakāya from Abused Saṃbhogakāya (Two): First, differentiate Nirmāṇakāya from abused Saṃbhogakāya (divided into two parts). First, Question (Question Why): First, question (why). Second, Answer (Two): Second, answer (divided into two parts). First, Correctly Answer Past Karma (Answer Because): First, formally answer, it is past karma (answer, because). Second, Separately Explain the Cause of Arising: Second, separately explain the cause of arising.

其相)二寄相顯法(二)初問(問何)二答(二)初約始教(答此)二約終教三一乘(若依)二聖言具證(三)初標示(又觀)二引文(故彼)三解義(解云)○第九攝化分齊(二)初標(第九)二釋(三)初小乘(若依)二三乘(二)初揀余土(若三)二明實報(二)初始教(二)初依經示相(其釋)二徴釋所由(何以)二終教(二)初顯報土(二)初明宗指教(或有)二出因結揀(以不)二明化境(二)初一宗指教(或說)二出因結揀(又唯)三一乘(二)初就余經(二)初即報以明同(二)初明土(二)初示相(或設)二徴釋(三)初能同(何以)二所同(如善)三料揀(然未)二明身(二)初示相(或有)二徴釋(二)初揀(何以)二釋(二)初能同(今此)二所同(即方)二即法以多彰頓(或有)二明本教(二)初顯佛身(若別)二明依土(三)初標(然彼)二列(二)初國土海(一國)二世界海(二)初依類列釋(二世)二示主顯玄(此土)三揀(當知)○第十佛身開合(二)初牒分(第十)二隨釋(二)先義(二)初法身(四)初始教(義中)二終教(三)初唯智(或唯)二境智(或境)三結指(此上)三頓教(或境)四一乘(或合)二釋迦(二)初牒(次別)二釋(五)初始教(此釋)二一小(或有

【現代漢語翻譯】二、寄相顯法 (二) 初問 (問何) 二答 (二) 初約始教 (答此) 二約終教三一乘 (若依) 二聖言具證 (三) 初標示 (又觀) 二引文 (故彼) 三解義 (解云) ○第九攝化分齊 (二) 初標 (第九) 二釋 (三) 初小乘 (若依) 二三乘 (二) 初揀余土 (若三) 二明實報 (二) 初始教 (二) 初依經示相 (其釋) 二徴釋所由 (何以) 二終教 (二) 初顯報土 (二) 初明宗指教 (或有) 二出因結揀 (以不) 二明化境 (二) 初一宗指教 (或說) 二出因結揀 (又唯) 三一乘 (二) 初就余經 (二) 初即報以明同 (二) 初明土 (二) 初示相 (或設) 二徴釋 (三) 初能同 (何以) 二所同 (如善) 三料揀 (然未) 二明身 (二) 初示相 (或有) 二徴釋 (二) 初揀 (何以) 二釋 (二) 初能同 (今此) 二所同 (即方) 二即法以多彰頓 (或有) 二明本教 (二) 初顯佛身 (若別) 二明依土 (三) 初標 (然彼) 二列 (二) 初國土海 (一國) 二世界海 (二) 初依類列釋 (二世) 二示主顯玄 (此土) 三揀 (當知) ○第十佛身開合 (二) 初牒分 (第十) 二隨釋 (二) 先義 (二) 初法身 (四) 初始教 (義中) 二終教 (三) 初唯智 (或唯) 二境智 (或境) 三結指 (此上) 三頓教 (或境) 四一乘 (或合) 二釋迦 (二) 初牒 (次別) 二釋 (五) 初始教 (此釋) 二一小 (或有) 二、通過寄託表象來彰顯佛法 (二) 首先是提問 (問的是什麼)，然後是回答 (二) 首先根據始教 (針對此)，然後根據終教和一乘 (如果依據)。二、聖言的充分證明 (三) 首先是標示 (又觀察)，然後是引用經文 (所以說)，然後是解釋含義 (解釋說)。○第九、攝受教化的範圍 (二) 首先是標示 (第九)，然後是解釋 (三) 首先是小乘 (如果依據)，然後是三乘 (二) 首先是揀擇其他國土 (如果三)，然後是闡明實報土 (二) 首先是始教 (二) 首先是依據經文顯示錶象 (它的解釋)，然後是徵詢解釋的原因 (為什麼)。然後是終教 (二) 首先是顯現報土 (二) 首先是闡明宗的指教 (或者有)，然後是指出原因並總結揀擇 (因為不)。然後是闡明教化境地 (二) 首先是依照宗的指教 (或者說)，然後是指出原因並總結揀擇 (又只是)。然後是一乘 (二) 首先是就其他經典而言 (二) 首先是就報土來闡明相同 (二) 首先是闡明國土 (二) 首先是顯示錶象 (或者設定)，然後是徵詢解釋 (三) 首先是能相同 (為什麼)，然後是所相同 (如善)，然後是辨別選擇 (然而未)。然後是闡明佛身 (二) 首先是顯示錶象 (或者有)，然後是徵詢解釋 (二) 首先是揀擇 (為什麼)，然後是解釋 (二) 首先是能相同 (現在此)，然後是所相同 (即方)。然後是就佛法以多種方式彰顯頓悟 (或者有)。然後是闡明根本教義 (二) 首先是顯現佛身 (如果分別)，然後是闡明所依據的國土 (三) 首先是標示 (然而彼)，然後是列舉 (二) 首先是國土海 (一國)，然後是世界海 (二) 首先是依照類別列舉解釋 (二世)，然後是顯示主旨並彰顯玄妙 (此土)，然後是辨別 (應當知道)。○第十、佛身的開顯與合攝 (二) 首先是複述分科 (第十)，然後是隨著解釋 (二) 先解釋義理 (二) 首先是法身 (四) 首先是始教 (義理中)，然後是終教 (三) 首先是唯有智慧 (或者唯有)，然後是境與智 (或者境)，然後是總結指明 (此上)。然後是頓教 (或者境)，然後是一乘 (或者合)。然後是釋迦 (二) 首先是複述 (次別)，然後是解釋 (五) 首先是始教 (此釋)，然後是一小乘 (或者有)

【English Translation】 2. Revealing the Dharma through Dependent Appearances (2) First, a question (asking what). Second, an answer (2). First, according to the Initial Teaching (answering this). Second, according to the Ultimate Teaching and the One Vehicle (if based on). Second, complete proof from the Holy Words (3). First, indication (also observe). Second, citation (therefore). Third, explanation of meaning (explaining that). ○ Ninth, Scope of Conversion and Transformation (2). First, indication (Ninth). Second, explanation (3). First, the Small Vehicle (if based on). Second, the Three Vehicles (2). First, distinguishing other lands (if three). Second, clarifying the Real Reward Land (2). First, the Initial Teaching (2). First, showing appearances based on the scriptures (its explanation). Second, inquiring about the reasons for the explanation (why). Second, the Ultimate Teaching (2). First, revealing the Reward Land (2). First, clarifying the teaching of the sect's aim (or there is). Second, stating the cause and concluding the selection (because not). Second, clarifying the realm of transformation (2). First, teaching according to the sect's aim (or saying). Second, stating the cause and concluding the selection (also only). Third, the One Vehicle (2). First, regarding other scriptures (2). First, clarifying sameness based on the Reward Land (2). First, clarifying the land (2). First, showing appearances (or setting up). Second, inquiring and explaining (3). First, what can be the same (why). Second, what is the same (like good). Third, distinguishing and selecting (but not yet). Second, clarifying the body (2). First, showing appearances (or there is). Second, inquiring and explaining (2). First, selecting (why). Second, explaining (2). First, what can be the same (now this). Second, what is the same (that is the direction). Second, revealing sudden enlightenment in many ways based on the Dharma (or there is). Second, clarifying the fundamental teachings (2). First, revealing the Buddha's body (if separate). Second, clarifying the land relied upon (3). First, indication (but that). Second, listing (2). First, the Land Sea (one country). Second, the World Sea (2). First, listing and explaining according to categories (two worlds). Second, showing the main point and revealing the profound (this land). Third, selecting (should know). ○ Tenth, Opening and Combining the Buddha's Body (2). First, restating the divisions (Tenth). Second, explaining accordingly (2). First, the meaning (2). First, the Dharmakaya (4). First, the Initial Teaching (in meaning). Second, the Ultimate Teaching (3). First, only wisdom (or only). Second, realm and wisdom (or realm). Third, concluding and indicating (above this). Third, the Sudden Teaching (or realm). Fourth, the One Vehicle (or combined). Second, Shakyamuni (2). First, restating (next separate). Second, explaining (5). First, the Initial Teaching (this explanation). Second, one Small Vehicle (or there is)

)三頓教(或是)四三乘(或亦)五別教(或非)后數(五)初一佛(教開)二二佛(三)初小乘(或立)二始教(二生)三終教(二首)三三佛(或立)四四佛(二)初始教(或立)二終教(二于)五十佛(或立)○第十義理分齊(二)初牒分(第十)二隨釋(四)一三性同異義(二)初標分(初三)二正說(二)先別明(二)初分門(別中)二隨釋(二)先直說(二)初正明(二)初開義(前中)二顯玄(三)初不異(二)初不壞末而常本(二)初正明(由真)二引證(經云)二不動本而常末(二)初正明(又約)二引證(經云)二不一(即由)三彰妙(是故)二通妨(二)初通二有(問依)二會相違(二)初問(問如)二答(二)初總答(答以)二別釋(三)初圓成(三)初法說(何有)二喻明(猶如)三合結(當知)二依他(三)初正釋(三)初正明諦理(依他)二反覆顯相(若非)三依他結成(是故)二引證(三)初緣生無性(故智)二無性緣生(中論)三二義無二(涅槃)三結成(非直)三所執(三)初法說(所執)二喻明(如於)三合結(當知)后抉擇(二)初標分(第二)二隨釋(三)初護分別執(三)初圓成(三)初具德門(初門)二離過門(又問)三自體門(又問)二依他(三)初具德門(依他

【現代漢語翻譯】三頓教（或是）四三乘（或亦）五別教（或非）后數（五），初一佛（教開）二二佛（三），初小乘（或立）二始教（二生）三終教（二首），三三佛（或立）四四佛（二），初始教（或立）二終教（二于），五十佛（或立）。第十義理分齊（二），初牒分（第十）二隨釋（四），一三性同異義（二），初標分（初三）二正說（二），先別明（二），初分門（別中）二隨釋（二），先直說（二），初正明（二），初開義（前中）二顯玄（三），初不異（二），初不壞末而常本（二），初正明（由真）二引證（經云），二不動本而常末（二），初正明（又約）二引證（經云），二不一（即由）三彰妙（是故），二通妨（二），初通二有（問依）二會相違（二），初問（問如）二答（二），初總答（答以）二別釋（三），初圓成（三），初法說（何有）二喻明（猶如）三合結（當知），二依他（三），初正釋（三），初正明諦理（依他）二反覆顯相（若非）三依他結成（是故），二引證（三），初緣生無性（故智）二無性緣生（中論）三二義無二（涅槃），三結成（非直），三所執（三），初法說（所執）二喻明（如於）三合結（當知），后抉擇（二），初標分（第二）二隨釋（三），初護分別執（三），初圓成（三），初具德門（初門）二離過門（又問）三自體門（又問），二依他（三），初具德門（依他）

【English Translation】 Three Sudden Teachings (or) Four Three Vehicles (or also) Five Separate Teachings (or not) later number (five), first One Buddha (teaching opens) two Two Buddhas (three), first Small Vehicle (or establish) two Initial Teaching (two births) three Final Teaching (two heads), three Three Buddhas (or establish) four Four Buddhas (two), initial Initial Teaching (or establish) two Final Teaching (two at), fifty Five Buddhas (or establish). The Tenth: Distinguishing the Meaning of Principles (two), first preface division (tenth) two following explanation (four), one: the meaning of the sameness and difference of the three natures (two), first marking division (first three) two correct explanation (two), first separately explain (separate middle) two following explanation (two), first directly explain (two), first correctly explain (two), first opening the meaning (front middle) two revealing the profound (three), first not different (two), first not destroying the end while constantly the origin (two), first correctly explain (due to true) two citing evidence (scripture says), two not moving the origin while constantly the end (two), first correctly explain (also about) two citing evidence (scripture says), two not one (that is due to) three manifesting the wonderful (therefore), two resolving obstacles (two), first resolving the two existences (question based on) two reconciling contradictions (two), first question (question like) two answer (two), first general answer (answer with) two separate explanation (three), first perfectly accomplished (three), first dharma explanation (what exists) two metaphor explanation (like) three combining conclusion (should know), two dependent on others (three), first correctly explain (three), first correctly explaining the truth principle (dependent on others) two repeatedly manifesting the appearance (if not) three dependent on others concluding (therefore), two citing evidence (three), first conditioned arising is without nature (therefore wisdom) two without nature conditioned arising (Middle Treatise) three two meanings are not two (Nirvana), three concluding (not directly), three what is grasped (three), first dharma explanation (what is grasped) two metaphor explanation (like at) three combining conclusion (should know), later deciding (two), first marking division (second) two following explanation (three), first protecting discriminating grasping (three), first perfectly accomplished (three), first possessing virtue gate (first gate) two departing from fault gate (also question) three self-nature gate (also question), two dependent on others (three), first possessing virtue gate (dependent on others)

)二勝用門(又問)三自體門(又問)三所執(二)初自體門(遍計)二勝用門(又有)二示執之失(三)初圓成(四)初執有(二)初標牒(第二)二釋成(二)初常過(三)初示執(一常)二問成(三)初正問圓成(二)初成常(二)初問二答(三)初示理(答聖)二揀非(非謂)三釋顯(以彼)二無常(二)初問(問教)二答(答教)二例問依他(二)初問(問真)二答(二)初常成無常(答亦)二無常成常(又以)三結成真俗(此中)三結釋(是故)二斷過(二斷)二執無(二)初常過(第二)二斷過(又無)三雙亦(二)初斷過(第三)二常過(若謂)四兩非(二)初斷過(第四)二常過(戲論)二依他(四)初執有(二)初顯過(第二)二問成(二)初問(問若)二答(三)初以理正答(答聖)二牒計質破(若謂)三指失成斷(是故)二執無(三)初正示斷過(二若)二問以具成(二)先成本門(二)初問(問若)二答(三)初以理正答(答聖)二牒計質破(若謂)三指失成斷(是故)后問二義(二)初二宗互破問(問答)二法性會通答(三)初直顯聖心(答此)二別答空有(二)初破有以成有(何者)二破空以成空(又彼)三印定贊德(以色)三結斷示常(是故)三雙亦(二)初準釋(第三)二問成(

【現代漢語翻譯】現代漢語譯本二勝用門（又問）：再次提問關於殊勝作用之門。三自體門（又問）：再次提問關於三種自性之門。三所執（二）：三種所執（分為兩部分）。初自體門（遍計）：首先是自性之門（遍計所執性）。二勝用門（又有）：其次是殊勝作用之門（再次提問）。二示執之失（三）：顯示執著的過失（分為三部分）。初圓成（四）：首先是圓成實性（分為四部分）。初執有（二）：首先是執著為有（分為兩部分）。初標牒：首先是標明和列舉。第二釋成（二）：第二是解釋和成立（分為兩部分）。初常過（三）：首先是常的過失（分為三部分）。初示執（一常）：首先是顯示執著（執著為常）。二問成（三）：其次是通過提問來成立（分為三部分）。初正問圓成（二）：首先是正式提問關於圓成實性（分為兩部分）。初成常（二）：首先是成立為常（分為兩部分）。初問二答（三）：首先是提問和回答（分為三部分）。初示理（答聖）：首先是揭示真理（回答聖者的提問）。二揀非（非謂）：其次是辨別錯誤（不是指）。三釋顯（以彼）：再次是解釋和顯明（因為那個）。二無常（二）：其次是無常（分為兩部分）。初問（問教）：首先是提問（提問教義）。二答（答教）：其次是回答（回答教義）。二例問依他（二）：其次是舉例提問關於依他起性（分為兩部分）。初問（問真）：首先是提問（提問真諦）。二答（二）：其次是回答（分為兩部分）。初常成無常（答亦）：首先是通過常來成立無常（回答說也是如此）。二無常成常（又以）：其次是通過無常來成立常（又因為）。三結成真俗（此中）：再次是總結成立真諦和俗諦（這裡面）。三結釋（是故）：再次是總結解釋（因此）。二斷過（二斷）：其次是斷除過失（分為兩部分，斷除過失）。二執無（二）：其次是執著為無（分為兩部分）。初常過（第二）：首先是常的過失（第二種）。二斷過（又無）：其次是斷除過失（又沒有）。三雙亦（二）：再次是兩者都是（分為兩部分）。初斷過（第三）：首先是斷除過失（第三種）。二常過（若謂）：其次是常的過失（如果說）。四兩非（二）：再次是兩者都不是（分為兩部分）。初斷過（第四）：首先是斷除過失（第四種）。二常過（戲論）：其次是常的過失（戲論）。二依他（四）：其次是依他起性（分為四部分）。初執有（二）：首先是執著為有（分為兩部分）。初顯過（第二）：首先是顯示過失（第二種）。二問成（二）：其次是通過提問來成立（分為兩部分）。初問（問若）：首先是提問（如果）。二答（三）：其次是回答（分為三部分）。初以理正答（答聖）：首先是用道理正式回答（回答聖者）。二牒計質破（若謂）：其次是列舉計度並加以破斥（如果說）。三指失成斷（是故）：再次是指出過失併成立斷除（因此）。二執無（三）：其次是執著為無（分為三部分）。初正示斷過（二若）：首先是正式顯示斷除過失（如果）。二問以具成（二）：其次是通過提問來完全成立（分為兩部分）。先成本門（二）：首先是成立根本之門（分為兩部分）。初問（問若）：首先是提問（如果）。二答（三）：其次是回答（分為三部分）。初以理正答（答聖）：首先是用道理正式回答（回答聖者）。二牒計質破（若謂）：其次是列舉計度並加以破斥（如果說）。三指失成斷（是故）：再次是指出過失併成立斷除（因此）。后問二義（二）：然後提問兩種意義（分為兩部分）。初二宗互破問（問答）：首先是兩種宗派互相破斥的提問（提問和回答）。二法性會通答（三）：其次是用法性會通來回答（分為三部分）。初直顯聖心（答此）：首先是直接顯示聖者的心（回答說這個）。二別答空有（二）：其次是分別回答空和有（分為兩部分）。初破有以成有（何者）：首先是破斥有來成立有（什麼是）。二破空以成空（又彼）：其次是破斥空來成立空（又那個）。三印定贊德（以色）：再次是印證確定並讚歎功德（用色）。三結斷示常（是故）：再次是總結斷除並顯示常（因此）。三雙亦（二）：再次是兩者都是（分為兩部分）。初準釋（第三）：首先是按照前面的解釋（第三種）。二問成：

【English Translation】 English version 'Two Doors of Excellent Function (Again Asking)': Again asking about the door of excellent function. 'Three Doors of Self-Nature (Again Asking)': Again asking about the three doors of self-nature. 'Three Objects of Attachment (Two)': Three objects of attachment (divided into two parts). 'First Door of Self-Nature (Parikalpita)': First is the door of self-nature (Parikalpita-lakshana). 'Two Doors of Excellent Function (Again Having)': Second is the door of excellent function (asking again). 'Two Showing the Faults of Attachment (Three)': Showing the faults of attachment (divided into three parts). 'First Perfected (Four)': First is the Parinishpanna-lakshana (divided into four parts). 'First Attachment to Existence (Two)': First is attachment to existence (divided into two parts). 'First Labeling and Listing': First is labeling and listing. 'Second Explanation and Establishment (Two)': Second is explanation and establishment (divided into two parts). 'First Fault of Permanence (Three)': First is the fault of permanence (divided into three parts). 'First Showing Attachment (One Permanent)': First is showing attachment (attachment to permanence). 'Second Asking to Establish (Three)': Second is asking to establish (divided into three parts). 'First Directly Asking about the Perfected (Two)': First is directly asking about the Parinishpanna-lakshana (divided into two parts). 'First Establishing Permanence (Two)': First is establishing permanence (divided into two parts). 'First Asking and Two Answering (Three)': First is asking and answering (divided into three parts). 'First Showing the Truth (Answering the Sage)': First is revealing the truth (answering the sage's question). 'Second Distinguishing the Incorrect (Not Meaning)': Second is distinguishing the incorrect (not meaning). 'Third Explaining and Revealing (Because of That)': Third is explaining and revealing (because of that). 'Second Impermanence (Two)': Second is impermanence (divided into two parts). 'First Asking (Asking about Teachings)': First is asking (asking about teachings). 'Second Answering (Answering Teachings)': Second is answering (answering teachings). 'Second Example Asking about Dependent Origination (Two)': Second is giving an example and asking about Pratitya-samutpada (divided into two parts). 'First Asking (Asking about Truth)': First is asking (asking about truth). 'Second Answering (Two)': Second is answering (divided into two parts). 'First Establishing Impermanence through Permanence (Answering Also)': First is establishing impermanence through permanence (answering also). 'Second Establishing Permanence through Impermanence (Again Because)': Second is establishing permanence through impermanence (again because). 'Third Concluding and Establishing Truth and Convention (In This)': Third is concluding and establishing truth and conventional truth (in this). 'Third Concluding Explanation (Therefore)': Third is concluding explanation (therefore). 'Second Cutting Off Faults (Two Cutting)': Second is cutting off faults (divided into two parts, cutting off faults). 'Second Attachment to Non-Existence (Two)': Second is attachment to non-existence (divided into two parts). 'First Fault of Permanence (Second)': First is the fault of permanence (second type). 'Second Cutting Off Faults (Again Without)': Second is cutting off faults (again without). 'Third Both Also (Two)': Third is both also (divided into two parts). 'First Cutting Off Faults (Third)': First is cutting off faults (third type). 'Second Fault of Permanence (If Saying)': Second is the fault of permanence (if saying). 'Fourth Both Incorrect (Two)': Fourth is both incorrect (divided into two parts). 'First Cutting Off Faults (Fourth)': First is cutting off faults (fourth type). 'Second Fault of Permanence (Speculation)': Second is the fault of permanence (speculation). 'Second Dependent Origination (Four)': Second is Pratitya-samutpada (divided into four parts). 'First Attachment to Existence (Two)': First is attachment to existence (divided into two parts). 'First Showing Faults (Second)': First is showing faults (second type). 'Second Asking to Establish (Two)': Second is asking to establish (divided into two parts). 'First Asking (Asking If)': First is asking (if). 'Second Answering (Three)': Second is answering (divided into three parts). 'First Answering Directly with Reason (Answering the Sage)': First is answering directly with reason (answering the sage). 'Second Listing and Criticizing Calculation (If Saying)': Second is listing calculation and criticizing it (if saying). 'Third Pointing Out Faults and Establishing Cutting Off (Therefore)': Third is pointing out faults and establishing cutting off (therefore). 'Second Attachment to Non-Existence (Three)': Second is attachment to non-existence (divided into three parts). 'First Directly Showing Cutting Off Faults (If)': First is directly showing cutting off faults (if). 'Second Asking to Completely Establish (Two)': Second is asking to completely establish (divided into two parts). 'First Establishing the Root Door (Two)': First is establishing the root door (divided into two parts). 'First Asking (Asking If)': First is asking (if). 'Second Answering (Three)': Second is answering (divided into three parts). 'First Answering Directly with Reason (Answering the Sage)': First is answering directly with reason (answering the sage). 'Second Listing and Criticizing Calculation (If Saying)': Second is listing calculation and criticizing it (if saying). 'Third Pointing Out Faults and Establishing Cutting Off (Therefore)': Third is pointing out faults and establishing cutting off (therefore). 'Then Asking Two Meanings (Two)': Then asking two meanings (divided into two parts). 'First Two Schools Mutually Criticizing Asking (Asking and Answering)': First is two schools mutually criticizing asking (asking and answering). 'Second Answering with the Convergence of Dharma-Nature (Three)': Second is answering with the convergence of Dharma-nature (divided into three parts). 'First Directly Revealing the Sage's Mind (Answering This)': First is directly revealing the sage's mind (answering this). 'Second Separately Answering Emptiness and Existence (Two)': Second is separately answering emptiness and existence (divided into two parts). 'First Criticizing Existence to Establish Existence (What Is)': First is criticizing existence to establish existence (what is). 'Second Criticizing Emptiness to Establish Emptiness (Again That)': Second is criticizing emptiness to establish emptiness (again that). 'Third Confirming and Praising Virtues (With Form)': Third is confirming and praising virtues (with form). 'Third Concluding Cutting Off and Showing Permanence (Therefore)': Third is concluding cutting off and showing permanence (therefore). 'Third Both Also (Two)': Third is both also (divided into two parts). 'First According to Explanation (Third)': First is according to the previous explanation (third type). 'Second Asking to Establish:'

問若)四兩非(第四)三所執(四)初執有(第三)二執無(二若)三雙亦(三亦)四兩非(四非)三顯示其義(三)初圓成(第三)二依他(二依)三所執(三遍)后總說(三)初顯法(第二)二引論(二)初婆羅門問經(二)初引經(如攝)二論釋(釋曰)二阿毗達磨經(二)初引經(又云)二論釋(釋曰)三釋結(此上)二緣起因門六義法○三十玄緣起無礙法○四六相圓融義○○二緣起因門六義法(二)初標列(第二)二隨釋(六)初釋相(二)初標分(第一)二演釋(三)初列名(初列)二釋相(六)初空有力不待緣(二釋)二空有力待緣(二者)三空無力待緣(三者)四有有力不待緣(四者)五有有力待緣(五者)六有無力待緣(六者)三引證(是故)二建立(二)初牒章(第三)二問釋(六)初六義增減(問何)二明立句數(問何)三問待何緣(問待)四以緣待因(問因)五果中具六(問果)六現為種因(二)初問(問若)二答(二)初約緣不具(答隨)二準教皆周(若緣)三句數(二)初牒章(第三)二演釋(三)初正明(三)初約體(初約)二約用(就用)三結成(是則)二引成(二)初引地論(故地)二引集論(又集)三問揀(問此)四開合(八)初約體唯一(第四)二約義分二(或約)三約用開

【現代漢語翻譯】問：如果『四兩非』（sì liǎng fēi，四種兩邊都不成立的否定）是『第四三所執』（dì sì sān suǒ zhí，第四種對三種遍計所執性的執著），那麼：第一種執著『有』（yǒu，存在），第二種執著『無』（wú，不存在），第三種『雙亦』（shuāng yì，既存在又不存在），第四種『兩非』（liǎng fēi，既非存在也非不存在）。三、顯示其義（xiǎn shì qí yì，顯示這些意義）：第一是『圓成實性』（yuán chéng shí xìng，圓滿成就的真實自性），第二是『依他起性』（yī tā qǐ xìng，依他緣起而生的自性），第三是『遍計所執性』（biàn jì suǒ zhí xìng，虛妄分別執著的自性）。后總說（hòu zǒng shuō，最後總的說明）：第一是顯法（xiǎn fǎ，顯明佛法），第二是引論（yǐn lùn，引用論典）。二、初婆羅門問經（chū pó luó mén wèn jīng，最初的婆羅門問經）：第一是引經（yǐn jīng，引用經文，如《攝大乘論》），第二是論釋（lùn shì，論典的解釋，解釋說）。二、阿毗達磨經（ā pí dá mó jīng，阿毗達磨經）：第一是引經（yǐn jīng，引用經文，又說），第二是論釋（lùn shì，論典的解釋，解釋說）。三、釋結（shì jié，解釋總結，以上）。二、緣起因門六義法（yuán qǐ yīn mén liù yì fǎ，緣起因門的六種意義的法）：三十玄緣起無礙法（sān shí xuán yuán qǐ wú ài fǎ，三十種玄妙的緣起無礙法），四六相圓融義（sì liù xiàng yuán róng yì，四種六相圓融的意義）。二、緣起因門六義法（yuán qǐ yīn mén liù yì fǎ，緣起因門的六種意義的法）：第一是標列（biāo liè，標明並列出），第二是隨釋（suí shì，隨之解釋）。二、隨釋（suí shì，隨之解釋）：第一是釋相（shì xiàng，解釋相），第一是標分（biāo fēn，標明分類），第二是演釋（yǎn shì，詳細解釋）。二、演釋（yǎn shì，詳細解釋）：第一是列名（liè míng，列出名稱），第二是釋相（shì xiàng，解釋相）。二、釋相（shì xiàng，解釋相）：第一是『空有力不待緣』（kōng yǒu lì bù dài yuán，空性具有力量，不依賴於外緣），第二是『空有力待緣』（kōng yǒu lì dài yuán，空性具有力量，依賴於外緣），第三是『空無力待緣』（kōng wú lì dài yuán，空性沒有力量，依賴於外緣），第四是『有有力不待緣』（yǒu yǒu lì bù dài yuán，有具有力量，不依賴於外緣），第五是『有有力待緣』（yǒu yǒu lì dài yuán，有具有力量，依賴於外緣），第六是『有無力待緣』（yǒu wú lì dài yuán，有沒有力量，依賴於外緣）。三、引證（yǐn zhèng，引用證明，因此）。二、建立（jiàn lì，建立）：第一是牒章（dié zhāng，重複章節），第二是問釋（wèn shì，提問並解釋）。二、問釋（wèn shì，提問並解釋）：第一是六義增減（liù yì zēng jiǎn，六種意義的增減，問：什麼），第二是明立句數（míng lì jù shù，說明建立句子的數量，問：什麼），第三是問待何緣（wèn dài hé yuán，問：等待什麼緣），第四是以緣待因（yǐ yuán dài yīn，以緣等待因），第五是果中具六（guǒ zhōng jù liù，果中具有六種意義，問：果），第六是現為種因（xiàn wéi zhǒng yīn，現在作為種子因）。六、現為種因（xiàn wéi zhǒng yīn，現在作為種子因）：第一是問（wèn，提問，問：如果），第二是答（dá，回答）。二、答（dá，回答）：第一是約緣不具（yuē yuán bù jù，從緣不具足來說，答：隨），第二是準教皆周（zhǔn jiào jiē zhōu，依據教義都周遍，如果緣）。三、句數（jù shù，句子的數量）：第一是牒章（dié zhāng，重複章節），第二是演釋（yǎn shì，詳細解釋）。二、演釋（yǎn shì，詳細解釋）：第一是正明（zhèng míng，正面說明）：第一是約體（yuē tǐ，從體性來說），第二是約用（yuē yòng，就作用來說），第三是結成（jié chéng，總結完成，那麼）。二、引成（yǐn chéng，引用成就）：第一是引地論（yǐn dì lùn，引用《地持論》，所以《地持論》），第二是引集論（yǐn jí lùn，引用《集論》，又《集論》）。三、問揀（wèn jiǎn，提問並揀擇，問：這個）。四、開合（kāi hé，開顯與合攝）：第一是約體唯一（yuē tǐ wéi yī，從體性來說是唯一的），第二是約義分二（yuē yì fēn èr，或者從意義來說分為兩種），第三是約用開（yuē yòng kāi，從作用來說開顯）。

【English Translation】 Question: If 'neither of the four alternatives' (sì liǎng fēi, negation of all four possibilities) is 'the fourth clinging to the three objects of clinging' (dì sì sān suǒ zhí, the fourth type of clinging to the three aspects of what is clung to), then: the first clings to 'existence' (yǒu, being), the second clings to 'non-existence' (wú, non-being), the third 'both also' (shuāng yì, both being and non-being), the fourth 'neither of the two' (liǎng fēi, neither being nor non-being). Three, showing its meaning (xiǎn shì qí yì, showing these meanings): the first is 'perfected nature' (yuán chéng shí xìng, the truly established nature of complete accomplishment), the second is 'other-dependent nature' (yī tā qǐ xìng, the nature of arising dependently on others), the third is 'pervasively imagined nature' (biàn jì suǒ zhí xìng, the nature of falsely discriminated clinging). Last general explanation (hòu zǒng shuō, final general explanation): the first is revealing the Dharma (xiǎn fǎ, revealing the Buddhist teachings), the second is quoting treatises (yǐn lùn, quoting commentaries). Two, the initial Brahman's Question Sutra (chū pó luó mén wèn jīng, the initial Brahman's Question Sutra): the first is quoting the sutra (yǐn jīng, quoting the sutra, such as the Mahāyānasaṃgraha), the second is the treatise explanation (lùn shì, the explanation of the treatise, explaining). Two, the Abhidharma Sutra (ā pí dá mó jīng, the Abhidharma Sutra): the first is quoting the sutra (yǐn jīng, quoting the sutra, also saying), the second is the treatise explanation (lùn shì, the explanation of the treatise, explaining). Three, explaining the conclusion (shì jié, explaining the conclusion, above). Two, the six meanings of the causal door of dependent origination (yuán qǐ yīn mén liù yì fǎ, the six meanings of the causal door of dependent origination): thirty profound unobstructed dharmas of dependent origination (sān shí xuán yuán qǐ wú ài fǎ, thirty profound unobstructed dharmas of dependent origination), the meaning of the four six-aspects of perfect fusion (sì liù xiàng yuán róng yì, the meaning of the four six-aspects of perfect fusion). Two, the six meanings of the causal door of dependent origination (yuán qǐ yīn mén liù yì fǎ, the six meanings of the causal door of dependent origination): the first is labeling and listing (biāo liè, labeling and listing), the second is following with explanation (suí shì, following with explanation). Two, following with explanation (suí shì, following with explanation): the first is explaining the characteristics (shì xiàng, explaining the characteristics), the first is labeling the divisions (biāo fēn, labeling the divisions), the second is elaborating the explanation (yǎn shì, elaborating the explanation). Two, elaborating the explanation (yǎn shì, elaborating the explanation): the first is listing the names (liè míng, listing the names), the second is explaining the characteristics (shì xiàng, explaining the characteristics). Two, explaining the characteristics (shì xiàng, explaining the characteristics): the first is 'emptiness has power and does not depend on conditions' (kōng yǒu lì bù dài yuán, emptiness has power and does not depend on conditions), the second is 'emptiness has power and depends on conditions' (kōng yǒu lì dài yuán, emptiness has power and depends on conditions), the third is 'emptiness has no power and depends on conditions' (kōng wú lì dài yuán, emptiness has no power and depends on conditions), the fourth is 'existence has power and does not depend on conditions' (yǒu yǒu lì bù dài yuán, existence has power and does not depend on conditions), the fifth is 'existence has power and depends on conditions' (yǒu yǒu lì dài yuán, existence has power and depends on conditions), the sixth is 'existence has no power and depends on conditions' (yǒu wú lì dài yuán, existence has no power and depends on conditions). Three, quoting evidence (yǐn zhèng, quoting evidence, therefore). Two, establishing (jiàn lì, establishing): the first is repeating the chapter (dié zhāng, repeating the chapter), the second is questioning and explaining (wèn shì, questioning and explaining). Two, questioning and explaining (wèn shì, questioning and explaining): the first is the increase and decrease of the six meanings (liù yì zēng jiǎn, the increase and decrease of the six meanings, question: what), the second is clarifying the number of established sentences (míng lì jù shù, clarifying the number of established sentences, question: what), the third is asking what conditions are waited for (wèn dài hé yuán, asking what conditions are waited for, question: waiting), the fourth is using conditions to wait for the cause (yǐ yuán dài yīn, using conditions to wait for the cause), the fifth is the six present in the result (guǒ zhōng jù liù, the six present in the result, question: result), the sixth is the present as the seed cause (xiàn wéi zhǒng yīn, the present as the seed cause). Six, the present as the seed cause (xiàn wéi zhǒng yīn, the present as the seed cause): the first is the question (wèn, the question, question: if), the second is the answer (dá, the answer). Two, the answer (dá, the answer): the first is speaking from the perspective of incomplete conditions (yuē yuán bù jù, speaking from the perspective of incomplete conditions, answer: following), the second is according to the teachings, all are pervasive (zhǔn jiào jiē zhōu, according to the teachings, all are pervasive, if conditions). Three, the number of sentences (jù shù, the number of sentences): the first is repeating the chapter (dié zhāng, repeating the chapter), the second is elaborating the explanation (yǎn shì, elaborating the explanation). Two, elaborating the explanation (yǎn shì, elaborating the explanation): the first is directly clarifying (zhèng míng, directly clarifying): the first is speaking from the perspective of the substance (yuē tǐ, speaking from the perspective of the substance), the second is speaking from the perspective of the function (yuē yòng, speaking from the perspective of the function), the third is concluding and completing (jié chéng, concluding and completing, then). Two, leading to accomplishment (yǐn chéng, leading to accomplishment): the first is quoting the Treatise on the Stages of the Earth (yǐn dì lùn, quoting the Treatise on the Stages of the Earth, therefore the Treatise on the Stages of the Earth), the second is quoting the Compendium of Topics (yǐn jí lùn, quoting the Compendium of Topics, also the Compendium of Topics). Three, questioning and discerning (wèn jiǎn, questioning and discerning, question: this). Four, opening and closing (kāi hé, opening and closing): the first is speaking from the perspective of the substance being one (yuē tǐ wéi yī, speaking from the perspective of the substance being one), the second is speaking from the perspective of the meaning being divided into two (yuē yì fēn èr, or speaking from the perspective of the meaning being divided into two), the third is opening from the perspective of the function (yuē yòng kāi, opening from the perspective of the function).

三(或約)四空有具六(或分)五互具成九(或分)六二門十二(或分)七六義各三(或分)八六各具六(或分)五融攝(二)初六相顯圓攝(第五)二問答以辨義(二)初正問答(問六)二辨余義(如以)六約教(三)初小乘(第六)二三乘(若三)三一乘(二)初顯圓義(若一)二彰德用(又由)○三十玄緣起無礙法(二)初標分(三十)二隨釋(二)初義大(四)初示法(初義)二引經(如華)三揀顯(不論)四問釋(同義)二教大(二)初標分(第二)二演釋(二)初以喻略示(三)初示喻依(初喻)二顯喻相(二)初分門(二)初列名(此中)二釋意(所以)二隨釋(二)初異體(二)初分門(二)初別分判(就異)二顯科意(三)初通釋(所以)二別顯(二)初相即(初中)二相入(二明)三互收(又以)二隨釋(三)初相入(四)初向上(于中)二向下(向下)三結例(如是)四問釋(六)初謂一無十(問既)二緣成具多答(答大)三躡前去一問(問若)四無性成多答(答抵)五一攝十盡問(問一)六盡亦不盡答(答盡)二相即(二)初牒分(初異)二隨釋(三)初向上去(初門)二向下來(言向)三寄問成(四)初不即何過問(問若)二不成一十答(答若)三互即俱非問(問若)四俱成互即答(答秪

【現代漢語翻譯】現代漢語譯本三（或約）四空有具六（或分）五互具成九（或分）六二門，十二（或分）七六義各三（或分）八六各具六（或分）五融攝（二）。初六相顯圓攝（第五），二問答以辨義（二），初正問答（問六），二辨余義（如以）六約教（三）。初小乘（第六），二三乘（若三），三一乘（二），初顯圓義（若一），二彰德用（又由）。三十玄緣起無礙法（二），初標分（三十），二隨釋（二），初義大（四）。初示法（初義），二引經（如華），三揀顯（不論），四問釋（同義），二教大（二）。初標分（第二），二演釋（二），初以喻略示（三），初示喻依（初喻），二顯喻相（二）。初分門（二），初列名（此中），二釋意（所以），二隨釋（二），初異體（二）。初分門（二），初別分判（就異），二顯科意（三），初通釋（所以），二別顯（二），初相即（初中），二相入（二明），三互收（又以）。二隨釋（三），初相入（四），初向上（于中），二向下（向下），三結例（如是），四問釋（六）。初謂一無十（問既），二緣成具多答（答大），三躡前去一問（問若），四無性成多答（答抵），五一攝十盡問（問一），六盡亦不盡答（答盡）。二相即（二），初牒分（初異），二隨釋（三），初向上去（初門），二向下來（言向），三寄問成（四）。初不即何過問（問若），二不成一十答（答若），三互即俱非問（問若），四俱成互即答（答秪）

【English Translation】 English version Three (or about) four emptiness and existence possess six (or divided) five mutually possessing to form nine (or divided) six two gates, twelve (or divided) seven six meanings each three (or divided) eight six each possess six (or divided) five interpenetrating (two). First, the six characteristics manifest perfect inclusion (fifth), second, questions and answers to distinguish meanings (two), first, direct questions and answers (question six), second, distinguish remaining meanings (such as using) six to categorize teachings (three). First, Hinayana (sixth), second, Three Vehicles (if three), third, One Vehicle (two), first, manifest perfect meaning (if one), second, reveal virtue and function (also due to). Thirty Mysterious Origination of Unobstructed Dharma (two), first, mark division (thirty), second, follow explanation (two), first, meaning great (four). First, show the Dharma (first meaning), second, cite scriptures (such as the Flower), third, select and reveal (regardless), fourth, question and explain (same meaning), second, teaching great (two). First, mark division (second), second, elaborate explanation (two), first, briefly show with metaphor (first metaphor), second, reveal the aspect of the metaphor (two). First, divide gates (two), first, list names (herein), second, explain meaning (therefore), second, follow explanation (two), first, different entities (two). First, divide gates (two), first, separately divide and judge (regarding difference), second, reveal the intention of the categories (three), first, generally explain (therefore), second, separately reveal (two), first, mutual identity (within the first), second, mutual entry (secondly clarify), third, mutually include (also use). Second, follow explanation (three), first, mutual entry (four), first, upwards (within which), second, downwards (downwards), third, conclude with example (thus), fourth, question and explain (six). First, saying one lacks ten (question since), second, conditions complete many answers (answer great), third, following up and removing one question (question if), fourth, non-nature completes many answers (answer resists), fifth, one includes ten completely question (question one), sixth, complete also not complete answer (answer complete). Second, mutual identity (two), first, repeat division (first difference), second, follow explanation (three), first, upwards going (first gate), second, downwards coming (speaking towards), third, rely on question to complete (four). First, if not identical what fault question (question if), second, not completing one ten answer (answer if), third, mutually identical both non-question (question if), fourth, both complete mutually identical answer (answer only)

)三問成(八)初俱同前後問(問上)二前後俱同答(答即)三去來義相問(問如)四去來不動答(答自)五由智非先問(問若)六約智舊來答(答若)七由法由智問(問為)八為智為法答(答為)二同體(二)初牒分(第二)二演釋(二)初相入義(二)初釋相(二)初一中多(初門)二多中一(二者)二問答(問此)二相即義(二)初釋相(二)初一即十(一者)二十即一(二者)二問成(四)初攝十無盡問(問此)二增減由智答(答此)三俱攝但攝問(問為)四或俱或但答(三)初俱攝同異(答或)二但攝同體(或但)三通結無盡(如此)三明分喻(此且)二約法廣辨(二)初牒分(第二)二隨釋(二)初且明法義(二)初別釋二門(二)初立義門(三)初標分(初立)二引釋(一教)三結成(此十)二解釋門(三)初分門示意(二言)二問成圓數(問何)三列顯十玄(十)一同時具足相應門(一者)二一多相容不同門(三)初釋相(二者)二引教(故此)三結指(然此)三諸法相即自在門(三)初正釋(二)初通示(三者)二別釋(二)初自門(三)初示相(若約)二引經(故此)三釋義(義言)二餘門(二)初據經示相(何況)二引教證成(又云)二問成(六)初問揀(二)初問(問如)二揀(答于)二問

【現代漢語翻譯】三問成（八）：首先是前後都相同地提問（提問的方面），其次是前後都相同地回答（回答的內容），再次是關於去來意義的提問（提問的方式），然後是不動去來的回答（回答的依據），接著是由智慧而非先驗的提問（提問的假設），然後是關於智慧舊有的回答（回答的背景），再接著是由法和智慧的提問（提問的目的），最後是爲了智慧和法而回答（回答的價值）。二同體（二）：首先是重複分科（第二部分），其次是闡述解釋（二部分）。首先是相入的意義（二部分）。首先是解釋相（二部分）。首先是一中有多（第一方面），其次是多中有一（第二方面）。問答：提問：這是什麼意思？二相即義（二）：首先是解釋相（二部分）。首先是一即是十（第一方面），其次是十即是一（第二方面）。問成（四）：首先是總攝十玄無盡的提問（提問：這是什麼意思？），其次是增減由智慧決定的回答（回答：這是這樣），再次是全部總攝還是隻攝取一部分的提問（提問：為什麼？），最後是或者全部或者一部分的回答（三部分）。首先是全部總攝的相同與不同（回答：或者），其次是隻攝取一部分的相同本體（或者只是），最後是貫通總結無盡（像這樣）。三明分喻（此且）：這只是一個比喻。二約法廣辨（二）：首先是重複分科（第二部分），其次是隨順解釋（二部分）。首先是暫且說明法的意義（二部分）。首先是分別解釋二門（二部分）。首先是建立意義門（三部分）。首先是標明分科（首先建立），其次是引用解釋（一教），最後是總結完成（這十個）。其次是解釋門（三部分）。首先是分門示意（二言），其次是提問成就圓滿的數字（提問：為什麼？），最後是列舉顯示十玄（十個）。一、同時具足相應門（一者）：二、一多相容不同門（三）：首先是解釋相（二者），其次是引用教義（因此），最後是總結指明（然而這）。三、諸法相即自在門（三）：首先是正式解釋（二部分）。首先是普遍指示（三者），其次是分別解釋（二部分）。首先是自門（三部分）。首先是顯示相狀（如果按照），其次是引用經典（因此），最後是解釋意義（意義是指）。其次是其餘各門（二部分）。首先是根據經典顯示相狀（何況），其次是引用教義來證明（又說）。二問成（六）：首先是提問揀擇（二部分）。首先是提問（提問：如果），其次是揀擇（回答：在）。其次是提問

【English Translation】 Three Questions Completed (Eight): First, questions with the same front and back (the aspect of questioning); second, answers with the same front and back (the content of the answer); third, questions about the meaning of coming and going (the manner of questioning); then, answers of non-moving coming and going (the basis of the answer); next, questions based on wisdom rather than the a priori (the assumption of the question); then, answers about the old wisdom (the background of the answer); then, questions based on Dharma and wisdom (the purpose of the question); finally, answering for the sake of wisdom and Dharma (the value of the answer). Two Sameness of Essence (Two): First, repeating the classification (the second part); second, elaborating and explaining (two parts). First, the meaning of interpenetration (two parts). First, explaining the characteristics (two parts). First, one in many (the first aspect); second, many in one (the second aspect). Question and Answer: Question: What does this mean? Two Mutual Identity of Meaning (Two): First, explaining the characteristics (two parts). First, one is identical to ten (the first aspect); second, ten are identical to one (the second aspect). Completion through Questions (Four): First, a question encompassing the endlessness of the Ten Profound Principles (Question: What does this mean?); second, an answer that increase and decrease are determined by wisdom (Answer: It is so); third, a question of whether to encompass all or only a part (Question: Why?); finally, an answer of either all or a part (Three parts). First, the similarities and differences of encompassing all (Answer: Or); second, the same essence of encompassing only a part (Or just); finally, connecting and concluding endlessly (Like this). Three Illustrating Divisions with Metaphors (This is just): This is just a metaphor. Two Broadly Discriminating Based on Dharma (Two): First, repeating the classification (the second part); second, explaining accordingly (two parts). First, temporarily explaining the meaning of Dharma (two parts). First, separately explaining the two gates (two parts). First, establishing the gate of meaning (three parts). First, marking the divisions (First establish); second, citing explanations (One teaching); finally, summarizing and completing (These ten). Second, the gate of explanation (three parts). First, indicating the divisions (Two words); second, questioning to achieve a complete number (Question: Why?); finally, listing and displaying the Ten Profound Principles (Ten). 1. The Gate of Simultaneous Completeness and Correspondence (One is): 2. The Gate of One and Many Accommodating Each Other Differently (Three): First, explaining the characteristics (Two are); second, citing teachings (Therefore); finally, summarizing and pointing out (However, this). 3. The Gate of the Mutual Identity and Freedom of All Dharmas (Three): First, formally explaining (Two parts). First, universally indicating (Three are); second, separately explaining (Two parts). First, the self-gate (Three parts). First, displaying the characteristics (If according to); second, citing scriptures (Therefore); finally, explaining the meaning (Meaning refers to). Second, the remaining gates (Two parts). First, displaying the characteristics according to the scriptures (Moreover); second, citing teachings to prove (Also says). Two Completion through Questions (Six): First, questioning and selecting (Two parts). First, questioning (Question: If); second, selecting (Answer: In). Second, questioning

余(問若)三問攝(三)初作問(問此)二辨攝(答既)三徴釋(二)初徴(何以)二釋(二)初實德自在(三)初出因(圓融)二引證(故此)三釋成(良由)二因果俱齊(二)初依論顯理(因果)二引經證成(又此)四問德(問此)五問果(問上)六問念(問上)三作結(此即)四因陀羅網境界門(四)初示相(第四)二引經(故此)三揀顯(此等)四問成(二)初問重重(問上)二問分齊(問若)五微細相容安立門(三)初釋相(五者)二引經(故此)三問揀(問是)六秘密隱顯俱成門(三)初示相(六者)二引經(故經)三合喻(如上)七諸藏純雜具德門(第七)八十世隔法異成門(三)初顯法理(八者)二示十世(言十)三引聖言(二)初劫入一多(故此)二時處相入(又此)九唯心迴轉善成門(九者)十託事顯法生解門(二)初正釋(十者)二問成(問成)二結明大法(此上)二結略指廣(四)初正宗結指(上來)二重示二宗(三)初申問(問此)二引答(答此)三判釋(由此)三略明本末(又此)四勸除情執(聖教)○四六相圓融義(三)初牒章分門(第四)二依門別釋(三)初列名略釋(二)初列名(初列)二略釋(總相)二明教興意(四)初所顯教義(第二)二現義成益(此義)三結教功德(良由

【現代漢語翻譯】現代漢語譯本我(若)三次提問來概括(三玄門)，首先是提問(關於此)，其次是辨析概括(回答之後)，最後是徵詢解釋(分為兩部分)。第一部分是徵詢(為何如此)，第二部分是解釋(分為兩部分)。首先是真實功德的自在(分為三部分)。首先闡述原因(圓融)，其次引用論證(因此)，最後解釋完成(正因為)。其次是因與果同時齊備(分為兩部分)。首先依據論述來彰顯道理(因果)，其次引用經文來驗證成就(並且)。第四是詢問功德(詢問此)。第五是詢問結果(詢問上面)。第六是詢問念頭(詢問上面)。三次提問作為總結(這便是)。第四是因陀羅網境界門(分為四部分)。首先展示景象(第四)，其次引用經文(因此)，然後選擇顯現(這些)，最後詢問成就(分為兩部分)。首先詢問重重(詢問上面)，其次詢問分界(詢問如果)。第五是微細相互容納安立門(分為三部分)。首先解釋景象(第五)，其次引用經文(因此)，最後提問選擇(提問是否)。第六是秘密隱顯共同成就門(分為三部分)。首先展示景象(第六)，其次引用經文(經文說)，最後結合比喻(如同上面)。第七是各種寶藏純粹與混雜具備功德門(第七)。第八是十世間隔法差異成就門(分為三部分)。首先彰顯法理(第八)，其次展示十世(說到十)，最後引用聖言(分為兩部分)。首先是劫數進入一多(因此)，其次是時間地點相互進入(並且)。第九是唯心迴轉善巧成就門(第九)。第十是依託事物顯現佛法產生理解門(分為兩部分)。首先正式解釋(第十)，其次詢問成就(詢問成就)。總結說明大法(以上)。總結概括指明廣泛(分為四部分)。首先是正宗總結指明(上面所說)。再次展示二宗(分為三部分)。首先提出問題(詢問此)，其次引用回答(回答此)，最後判斷解釋(由此)。其次簡要說明本末(並且)。勸勉去除情感執著(聖教)。四六相圓融義(分為三部分)。首先按照章節劃分門類(第四)。其次依據門類分別解釋(分為三部分)。首先列出名稱簡要解釋(分為兩部分)。首先列出名稱(首先列出)，其次簡要解釋(總相)。其次闡明教義興起的意義(分為四部分)。首先是所要彰顯的教義(第二)，其次是顯現意義成就利益(此義)，最後是總結教義的功德(正因為)。

【English Translation】 English version I (if) ask three questions to summarize (the Three Mysteries), first is asking (about this), second is distinguishing and summarizing (after answering), and finally is inquiring and explaining (divided into two parts). The first part is inquiring (why is it so), and the second part is explaining (divided into two parts). First is the true merit of self-existence (divided into three parts). First, explain the reason (perfect fusion), second, cite arguments (therefore), and finally explain the completion (precisely because). Second, the cause and effect are simultaneously complete (divided into two parts). First, according to the discussion to highlight the truth (cause and effect), and second, cite scriptures to verify the achievement (and). Fourth is asking about merit (asking this). Fifth is asking about the result (asking above). Sixth is asking about thoughts (asking above). Three questions as a summary (this is). Fourth is the Indra's net realm gate (divided into four parts). First, show the scene (fourth), second, cite scriptures (therefore), then choose to show (these), and finally ask about the achievement (divided into two parts). First ask about the repetition (asking above), and second ask about the boundary (asking if). Fifth is the subtle mutual accommodation and establishment gate (divided into three parts). First explain the scene (fifth), second, cite scriptures (therefore), and finally ask the selection (ask whether). Sixth is the secret hidden and obvious common achievement gate (divided into three parts). First show the scene (sixth), second, cite scriptures ('the scripture says'), and finally combine the metaphor (as above). Seventh is the various treasures of pure and mixed with merit gate (seventh). Eighth is the ten generations of separated Dharma different achievement gate (divided into three parts). First highlight the Dharma principle (eighth), second show the ten generations (speaking of ten), and finally cite the holy words (divided into two parts). First is the kalpas entering one and many (therefore), and second is the time and place entering each other (and). Ninth is the mind turning skillful achievement gate (ninth). Tenth is relying on things to show the Dharma to produce understanding gate (divided into two parts). First formally explain (tenth), and second ask about the achievement (ask about the achievement). Summarize the explanation of the Great Dharma (above). Summarize the outline and point out the extensive (divided into four parts). First is the orthodox summary pointing out (what is said above). Re-show the two schools (divided into three parts). First ask the question (ask this), second cite the answer (answer this), and finally judge the explanation (therefore). Second, briefly explain the origin and end (and). Exhort to remove emotional attachment (holy teaching). The meaning of the perfect fusion of the four and six aspects (divided into three parts). First, divide the categories according to the chapters (fourth). Second, explain separately according to the categories (divided into three parts). First list the names and briefly explain (divided into two parts). First list the names (first list), and second briefly explain (general appearance). Second, explain the meaning of the rise of the teachings (divided into four parts). First is the doctrine to be highlighted (second), second is the manifestation of meaning to achieve benefits (this meaning), and finally is the summary of the merits of the teachings (precisely because).

)四別示因果(因即)三問答解釋(二)初牒示(第三)二列釋(六)初總相(二)初問答(六)初問總答舍(問何)二椽等非舍(問此)三無瓦作舍(問若)四少力何過(問若)五去一無舍(問無)六板瓦是椽(問會)二結嘆(是故)二別相(二)初釋相(第二)二問答(三)初即別非總(問答)二相即何別(問若)三無別何過(問若)三同相(二)初釋相(第三)二問答(二)初問揀總相(問此)二不同何過(問若)四異相(二)初釋相(第四)二問答(三)初若異非同(問若)二與別何異(問為)三不異何過(問若)五成相(二)初釋相(第五)二問答(二)初椽不作舍(問現)二不成何過(問若)六壞相(二)初釋相(第六)二問成(二)初諸椽作舍(問現)二作舍何過(問若)三通示結頌(又總)

華嚴一乘教義分齊章科(畢)

【現代漢語翻譯】現代漢語譯本四別示因果（因即）：通過四種不同的角度來展示因果關係。（因即：指的是原因）三問答解釋（二）：通過三個問答來進行解釋。（二：指的是第二部分）初牒示（第三）：首先進行提綱挈領的展示。（第三：指的是第三部分）二列釋（六）：然後進行詳細的解釋。（六：指的是六個方面）初總相（二）：首先是總體特徵。（二：指的是兩個方面）初問答（六）：首先是問答。（六：指的是六個問答）初問總答舍（問何）：第一個問題是關於總體上如何定義『舍』（房子）。（問何：詢問什麼是『舍』）二椽等非舍（問此）：第二個問題是椽子等構件是否可以稱為『舍』。（問此：詢問這些構件）三無瓦作舍（問若）：第三個問題是沒有瓦片如何構成『舍』。（問若：如果...）四少力何過（問若）：第四個問題是缺少力量會有什麼過失。（問若：如果...）五去一無舍（問無）：第五個問題是去掉一個構件是否就不再是『舍』。（問無：詢問是否沒有...）六板瓦是椽（問會）：第六個問題是板瓦是否可以認為是椽子。（問會：詢問是否可以歸類為...）二結嘆（是故）：總結和讚歎。（是故：因此）二別相（二）：其次是各個不同的特徵。（二：指的是兩個方面）初釋相（第二）：首先解釋這些特徵。（第二：指的是第二部分）二問答（三）：然後是問答。（三：指的是三個問答）初即別非總（問答）：第一個問題是，如果是各個不同的特徵，就不是總體特徵了嗎？（問答：問與答）二相即何別（問若）：第二個問題是，如果特徵之間相互關聯，那麼它們之間有什麼區別？（問若：如果...）三無別何過（問若）：第三個問題是，如果沒有區別，會有什麼過失？（問若：如果...）三同相（二）：第三是相同特徵。（二：指的是兩個方面）初釋相（第三）：首先解釋這些特徵。（第三：指的是第三部分）二問答（二）：然後是問答。（二：指的是兩個問答）初問揀總相（問此）：第一個問題是，這些特徵與總體特徵有什麼區別？（問此：詢問這些...）二不同何過（問若）：第二個問題是，如果不同，會有什麼過失？（問若：如果...）四異相（二）：第四是相異特徵。（二：指的是兩個方面）初釋相（第四）：首先解釋這些特徵。（第四：指的是第四部分）二問答（三）：然後是問答。（三：指的是三個問答）初若異非同（問若）：第一個問題是，如果相異，就不是相同了嗎？（問若：如果...）二與別何異（問為）：第二個問題是，與各個不同的特徵相比，有什麼不同？（問為：詢問爲了...）三不異何過（問若）：第三個問題是，如果不相異，會有什麼過失？（問若：如果...）五成相（二）：第五是構成特徵。（二：指的是兩個方面）初釋相（第五）：首先解釋這些特徵。（第五：指的是第五部分）二問答（二）：然後是問答。（二：指的是兩個問答）初椽不作舍（問現）：第一個問題是，現在椽子不能構成『舍』。（問現：詢問現在...）二不成何過（問若）：第二個問題是，如果不能構成，會有什麼過失？（問若：如果...）六壞相（二）：第六是壞滅特徵。（二：指的是兩個方面）初釋相（第六）：首先解釋這些特徵。（第六：指的是第六部分）二問成（二）：然後是問答。（二：指的是兩個問答）初諸椽作舍（問現）：第一個問題是，現在所有的椽子構成『舍』。（問現：詢問現在...）二作舍何過（問若）：第二個問題是，構成『舍』會有什麼過失？（問若：如果...）三通示結頌（又總）：總的展示和總結。（又總：又一次總結）《華嚴一乘教義分齊章科》（畢）：《華嚴一乘教義分齊章科》結束。

【English Translation】 English version Four Distinctions Showing Cause and Effect (Cause is): Demonstrating cause and effect through four different perspectives. (Cause is: refers to the cause). Three Questions and Answers Explanation (Two): Explaining through three questions and answers. (Two: refers to the second part). Initial Indication (Third): First, providing a concise outline. (Third: refers to the third part). Detailed Explanation (Six): Then, providing a detailed explanation. (Six: refers to six aspects). Initial Overall Characteristics (Two): First, the overall characteristics. (Two: refers to two aspects). Initial Questions and Answers (Six): First, questions and answers. (Six: refers to six questions and answers). First Question: Overall Definition of 'Shelter' (Question: What): The first question is about how to define 'shelter' (house) in general. (Question: What: Asking what is 'shelter'). Second Question: Rafters, etc., are not 'Shelter' (Question: These): The second question is whether components such as rafters can be called 'shelter'. (Question: These: Asking about these components). Third Question: No Tiles to Make 'Shelter' (Question: If): The third question is how to construct 'shelter' without tiles. (Question: If: If...). Fourth Question: What is the Fault of Little Strength (Question: If): The fourth question is what fault there would be if there is a lack of strength. (Question: If: If...). Fifth Question: Remove One, No 'Shelter' (Question: None): The fifth question is whether it is no longer 'shelter' if one component is removed. (Question: None: Asking if there is no...). Sixth Question: Boards and Tiles are Rafters (Question: Classify): The sixth question is whether boards and tiles can be considered rafters. (Question: Classify: Asking if it can be classified as...). Second Conclusion and Exclamation (Therefore): Conclusion and praise. (Therefore: Therefore). Two Separate Characteristics (Two): Secondly, the various different characteristics. (Two: refers to two aspects). Initial Explanation of Characteristics (Second): First, explaining these characteristics. (Second: refers to the second part). Two Questions and Answers (Three): Then, questions and answers. (Three: refers to three questions and answers). First, Separate and Not Overall (Question and Answer): The first question is, if they are various different characteristics, are they not overall characteristics? (Question and Answer: Question and answer). Second, What is the Difference in Interrelation (Question: If): The second question is, if the characteristics are interrelated, what is the difference between them? (Question: If: If...). Third, What is the Fault of No Difference (Question: If): The third question is, if there is no difference, what fault would there be? (Question: If: If...). Three Similar Characteristics (Two): Third, similar characteristics. (Two: refers to two aspects). Initial Explanation of Characteristics (Third): First, explaining these characteristics. (Third: refers to the third part). Two Questions and Answers (Two): Then, questions and answers. (Two: refers to two questions and answers). First Question: Distinguishing Overall Characteristics (Question: These): The first question is, what is the difference between these characteristics and the overall characteristics? (Question: These: Asking about these...). Second, What is the Fault of Difference (Question: If): The second question is, if they are different, what fault would there be? (Question: If: If...). Four Different Characteristics (Two): Fourth, different characteristics. (Two: refers to two aspects). Initial Explanation of Characteristics (Fourth): First, explaining these characteristics. (Fourth: refers to the fourth part). Two Questions and Answers (Three): Then, questions and answers. (Three: refers to three questions and answers). First, If Different, Not the Same (Question: If): The first question is, if they are different, are they not the same? (Question: If: If...). Second, What is the Difference with Separate (Question: For): The second question is, compared to the various different characteristics, what is the difference? (Question: For: Asking for...). Third, What is the Fault of No Difference (Question: If): The third question is, if they are not different, what fault would there be? (Question: If: If...). Five Forming Characteristics (Two): Fifth, forming characteristics. (Two: refers to two aspects). Initial Explanation of Characteristics (Fifth): First, explaining these characteristics. (Fifth: refers to the fifth part). Two Questions and Answers (Two): Then, questions and answers. (Two: refers to two questions and answers). First, Rafters Do Not Make 'Shelter' (Question: Now): The first question is, now rafters do not make 'shelter'. (Question: Now: Asking now...). Second, What is the Fault of Not Forming (Question: If): The second question is, if they cannot form, what fault would there be? (Question: If: If...). Six Ruinous Characteristics (Two): Sixth, ruinous characteristics. (Two: refers to two aspects). Initial Explanation of Characteristics (Sixth): First, explaining these characteristics. (Sixth: refers to the sixth part). Two Questions and Answers (Two): Then, questions and answers. (Two: refers to two questions and answers). First, All Rafters Make 'Shelter' (Question: Now): The first question is, now all rafters make 'shelter'. (Question: Now: Asking now...). Second, What is the Fault of Making 'Shelter' (Question: If): The second question is, what fault would there be in making 'shelter'? (Question: If: If...). Three General Indication and Concluding Verse (Also General): General demonstration and conclusion. (Also General: Another summary). 《Huayan One Vehicle Teaching Division Chapter Outline》 (End): 《Huayan One Vehicle Teaching Division Chapter Outline》 ends.