English
English version: What does 'conducive to burning' mean? It means that if one develops strong attachment to the body, it becomes difficult to initiate diligent and vigorous effort, and one cannot control the continuous stream of mental exertion; this is called 'burning'. He does not generate any desire or pleasure in this state, hence it is said 'conducive to burning'. What does 'conducive to exertion' mean? It means that if one develops strong attachment to the body, it becomes difficult to initiate the practice, cultivation, and multifaceted efforts towards permanent cessation; this is called 'exertion'. He does not generate any desire or pleasure in this state, hence it is said 'conducive to exertion'. What does 'conducive to permanent cessation' mean? It means that if one develops strong attachment to the body, it becomes difficult to initiate the practice of the Eight Noble Path limbs towards permanent cessation; this is called 'permanent cessation'. He does not generate any desire or pleasure in this state, hence it is said 'conducive to permanent cessation'. What does 'conducive to tranquility' mean? It means that if one develops strong attachment to the body, it becomes difficult to initiate permanent cessation and dwell in secluded places; this is called 'tranquility'. He does not generate any desire or pleasure in this state, hence it is said 'conducive to tranquility'. What does 'conducive to attaining the supreme meaning' mean? It means that if one develops strong attachment to the body, it becomes difficult to initiate permanent cessation and attain the extinction of craving, detachment, cessation, Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death); this is called 'attaining the supreme meaning'. He does not generate any desire or pleasure in this state, hence it is said 'conducive to attaining the supreme meaning'. A person whose mind does not awaken, who lacks pure faith, does not abide, and lacks superior understanding, if he develops strong attachment to the body, then he will not initiate a compliant mind, compliant faith, compliant desire, compliant mental understanding, already understood, about to understand, therefore it is said that the mind does not awaken, and so on. This is called the first, gradual, sequential, continuous, in order, the number is the first. For a person who has not detached from the bonds of greed and other mental afflictions towards the body, if he develops deep attachment to the body, his mind will be bound, deeply bound, extremely bound, just like a strong man binds with a strong rope and then wets it with water, this is called bound, deeply bound, extremely bound. In this way, if one develops deep attachment to the body, his mind will be bound, deeply bound, extremely bound. What is meant by 'not subdued, not permanently harmed' refers to not eliminated, not fully known. Regarding desire, not detached from the bonds of greed and other mental afflictions, broadly speaking, it is also the same. A person who enjoys dwelling with householders and renunciates, refers to someone who often enjoys dwelling noisily and disorderly with householders and renunciates. A person who shares joy in joy and shares suffering in suffering, refers to someone who shares joy in joyful matters and shares suffering in suffering matters. --------------------------------------------------------------------------------
Chinese
苦。同喜同忧者，谓于喜事同生欢喜，于诸忧事同起愁忧。于诸事务皆共兴起究竟随转不相舍离者。谓于种种所作事业皆共相助身心无怠。余如前说。于诸正论者。云何正论？谓依出离远离所生善法、发起语论言说宣唱评议显了词辩语路语音语业语表、是名正论。言是圣者，有二种圣，谓由善故及无漏故。此中言论由善故圣，非由无漏故说是圣言。除遣者，谓此正论长夜能引少欲喜足、易满易养、损减除遣、杜多功德、知量清净，故名除遣。能趣向心离盖可乐者，今此义中说心名心，谓此正论令心断盖清净可乐，由斯故说能趣向心离盖可乐。言戒论者，谓此正论能正显了犯戒过患、持戒功德，故名戒论。言定论者，谓此正论能正显了散动过患、正定功德，故名定论。言慧论者，谓此正论能正显了恶慧过患、妙慧功德，故名慧论。解脱论者，谓此正论能正显了邪解脱过患、正解脱功德，故名解脱论。解脱智见论者，谓此正论能正显了邪智过患、正智功德，故名解脱智见论。少欲论者，谓此正论能正显了多欲过患、少欲功德，故名少欲论。喜足论者，谓此正论能正显了不喜足过患、喜足功德，故名喜足论。损减论者，谓此正论能正显了增益生死过患、损减生死功德，故名损减论。省事论者，谓此正论能正显了多事过患、省 现代汉语译本： ‘苦’是指一同欢乐一同忧愁的人，即对于喜事一同产生欢喜，对于各种忧愁的事情一同产生忧愁。对于各种事务都共同兴起，最终随之运转而不舍离的人，是指对于种种所做的事业都共同帮助，身心没有懈怠。其余的如同前面所说。 对于各种‘正论’，什么是‘正论’呢？是指依靠出离和远离所产生的善法，发起语论、言说、宣唱、评议、显了词辩、语路、语音、语业、语表，这叫做‘正论’。 说它是‘圣’的，有两种‘圣’，一种是由于善的缘故，一种是由于无漏的缘故。这里所说的言论是由于善的缘故而‘圣’，不是由于无漏的缘故而说是‘圣言’。 ‘除遣’是指这种正论长夜能够引导少欲喜足、容易满足容易养活、损减除遣、杜多功德（头陀功德，指苦行），知量清净，所以叫做‘除遣’。 ‘能趣向心离盖可乐’，现在这个意义中说‘心’叫做‘心’，是指这种正论使心断除烦恼覆盖，清净可乐，因此说它‘能趣向心离盖可乐’。 ‘戒论’是指这种正论能够正确地显明犯戒的过患、持戒的功德，所以叫做‘戒论’。 ‘定论’是指这种正论能够正确地显明散乱的过患、正定的功德，所以叫做‘定论’。 ‘慧论’是指这种正论能够正确地显明恶慧的过患、妙慧的功德，所以叫做‘慧论’。 ‘解脱论’是指这种正论能够正确地显明邪解脱的过患、正解脱的功德，所以叫做‘解脱论’。 ‘解脱智见论’是指这种正论能够正确地显明邪智的过患、正智的功德，所以叫做‘解脱智见论’。 ‘少欲论’是指这种正论能够正确地显明多欲的过患、少欲的功德，所以叫做‘少欲论’。 ‘喜足论’是指这种正论能够正确地显明不喜足的过患、喜足的功德，所以叫做‘喜足论’。 ‘损减论’是指这种正论能够正确地显明增益生死的过患、损减生死的功德，所以叫做‘损减论’。 ‘省事论’是指这种正论能够正确地显明多事的过患、省事
English
English version: 'Suffering' refers to those who share joy and sorrow, meaning they share joy in happy events and sorrow in sad events. It refers to those who jointly initiate all affairs, ultimately follow them through without separation, meaning they mutually assist in all undertakings, with body and mind unflagging. The rest is as previously stated. Regarding various 'Right Discourses,' what are 'Right Discourses'? They are the good Dharmas arising from renunciation and detachment, initiating speech, discourse, proclamation, commentary, clear articulation, linguistic skill, paths of speech, vocal sounds, verbal actions, and verbal expressions. These are called 'Right Discourses'. It is said to be 'holy' because there are two kinds of 'holiness': one due to goodness and one due to being without outflows (无漏, Wúlòu, free from defilements). Here, the discourse is 'holy' due to goodness, not due to being without outflows, hence it is called 'holy speech'. 'Elimination' means that this Right Discourse can, throughout the long night, guide towards contentment with little desire, being easily satisfied and easily nourished, diminishing and eliminating, ascetic qualities (杜多功德, Dù duō gōngdé, Dhuta qualities), knowing measure and purity. Therefore, it is called 'elimination'. 'Capable of directing the mind away from the hindrances and towards joy': in this context, 'mind' is called 'mind,' meaning this Right Discourse causes the mind to cut off the coverings of afflictions, becoming pure and joyful. Therefore, it is said to be 'capable of directing the mind away from the hindrances and towards joy'. 'Discourse on morality' refers to this Right Discourse being able to correctly reveal the faults of violating precepts and the merits of upholding precepts. Therefore, it is called 'Discourse on morality'. 'Discourse on concentration' refers to this Right Discourse being able to correctly reveal the faults of distraction and the merits of right concentration. Therefore, it is called 'Discourse on concentration'. 'Discourse on wisdom' refers to this Right Discourse being able to correctly reveal the faults of wrong wisdom and the merits of wonderful wisdom. Therefore, it is called 'Discourse on wisdom'. 'Discourse on liberation' refers to this Right Discourse being able to correctly reveal the faults of wrong liberation and the merits of right liberation. Therefore, it is called 'Discourse on liberation'. 'Discourse on the wisdom and vision of liberation' refers to this Right Discourse being able to correctly reveal the faults of wrong knowledge and the merits of right knowledge. Therefore, it is called 'Discourse on the wisdom and vision of liberation'. 'Discourse on little desire' refers to this Right Discourse being able to correctly reveal the faults of much desire and the merits of little desire. Therefore, it is called 'Discourse on little desire'. 'Discourse on contentment' refers to this Right Discourse being able to correctly reveal the faults of discontentment and the merits of contentment. Therefore, it is called 'Discourse on contentment'. 'Discourse on diminution' refers to this Right Discourse being able to correctly reveal the faults of increasing birth and death and the merits of diminishing birth and death. Therefore, it is called 'Discourse on diminution'. 'Discourse on few activities' refers to this Right Discourse being able to correctly reveal the faults of many activities and the merits of few activities. --------------------------------------------------------------------------------
Chinese
事功德，故名省事论。永断论者，谓此正论能正显了诸结过患、断结功德，故名永断论。离染论者，谓此正论能正显了贪染过患、离染功德，故名离染论。寂灭论者，谓此正论能正显了有身过患、灭有身功德，故名寂灭论。随顺缘性缘起论者，谓此正论能正宣说施设建立显了缘起缘已生法及彼善忍，故名随顺缘性缘起论。彼于宣说如是论时，不恭敬听不属耳听，不住受教心、不行法随法，越大师教，于论学处不乐受学者，谓缠所缠于诸正论，不能恭敬属耳听等。便于炽然者，谓缠所缠，于诸正论不能恭敬属耳听等，便于永断精勤勇猛势用策励，不可制伏策心相续；是名炽然，彼于此中不起欲乐，由斯故说便于炽然。便于加行者，谓缠所缠，于诸正论不能恭敬属耳听等，便于永断若习若修若多所作；是名加行，彼于此中不起欲乐，由斯故说便于加行。便于永断者，谓缠所缠，于诸正论不能恭敬属耳听等，便于永断八圣道支；是名永断，彼于此中不起欲乐，由斯故说便于永断。便于寂静者，谓缠所缠，于诸正论不能恭敬属耳听等，便于永断住空闲室；是名寂静，彼于此中不起欲乐，由斯故说便于寂静。便于证得上义者，谓缠所缠，于诸正论不能恭敬属耳听等，便于永断证得爱尽离灭涅槃；是名证得上义，彼于此中不起欲乐 现代汉语译本 ‘事功德论’，因此得名‘省事论’。‘永断论’，是指此正论能够正确且清晰地揭示各种烦恼的过患以及断除烦恼的功德，因此得名‘永断论’。‘离染论’，是指此正论能够正确且清晰地揭示贪染的过患以及脱离贪染的功德，因此得名‘离染论’。‘寂灭论’，是指此正论能够正确且清晰地揭示有身的过患以及灭除有身的功德，因此得名‘寂灭论’。‘随顺缘性缘起论’，是指此正论能够正确地宣说、施设、建立并清晰地揭示缘起、缘已生法以及对它们的善忍，因此得名‘随顺缘性缘起论’。当宣说这些论时，不恭敬听闻，不用心听闻，不以受教的心安住，不依随法而行，违背大师的教导，对于论中的学处不乐于学习的人，被称为被烦恼所缠缚，对于这些正论，不能恭敬地用心听闻等。对于炽燃，是指被烦恼所缠缚的人，对于这些正论不能恭敬地用心听闻等，却对于永远断除烦恼的精勤、勇猛、势用和策励，无法控制地策动内心相续；这被称为炽燃，他们对此不起欲乐，因此说对于炽燃不起欲乐。 对于加行，是指被烦恼所缠缚的人，对于这些正论不能恭敬地用心听闻等，却对于永远断除烦恼的练习、修行和多方作为；这被称为加行，他们对此不起欲乐，因此说对于加行不起欲乐。对于永断，是指被烦恼所缠缚的人，对于这些正论不能恭敬地用心听闻等，却对于永远断除烦恼的八圣道支（Aṣṭāṅga-mārga，八正道）；这被称为永断，他们对此不起欲乐，因此说对于永断不起欲乐。对于寂静，是指被烦恼所缠缚的人，对于这些正论不能恭敬地用心听闻等，却对于永远断除烦恼而住在空闲的处所；这被称为寂静，他们对此不起欲乐，因此说对于寂静不起欲乐。对于证得上义，是指被烦恼所缠缚的人，对于这些正论不能恭敬地用心听闻等，却对于永远断除烦恼而证得爱尽、离灭、涅槃（Nirvāṇa，灭度）；这被称为证得上义，他们对此不起欲乐。