English
English version Already: Because conduct is without loss or destruction. The Buddhas speak the wonderful Dharma, relying entirely on two truths. The first is called the conventional truth (Samvriti-satya), and the second is called the ultimate truth (Paramartha-satya). Initially, the function of 'I' and 'Dharma' is spoken of to accommodate other beings. Seven kinds and four kinds, suchness (Tathata, the true nature of things) is called the ultimate truth. The establishment of the meaning of self-nature, the skillful means of numbers and order, The differences in thought should be understood, and the manifestation of the aggregates (Skandha, the elements that make up an individual) is the meaning of conventional truth. Five kinds and three kinds of dharmas are real, and they should be understood as four kinds. As well as four kinds of contemplation, and four kinds of knowledge as it is. The establishment of the three natures, differences, karma, and secrecy, Expedient means, gathering, and differences, each of these has many kinds. Hearing the twelvefold teachings (Dvadashanga-dharma, the twelve categories of Buddhist scriptures), the three most supreme refuges, The three learnings (Trisiksa, morality, concentration, and wisdom) and the three bodhis (Tribodhi, three kinds of enlightenment) are spoken for the purification of sentient beings. Hearing, refuge, learning, and bodhi, six, three, twelve, five, Following the order of names and numbers, widely distinguish them as appropriate. Holy conduct, the unsurpassed vehicle (Anuttarayana, the supreme vehicle, referring to Mahayana Buddhism), the merits of great bodhi, Different arguments, arguments about the Dharma, and explanations, it should be understood that each has many kinds. Superior and non-superior, equanimity and benefit, Gratitude and praise, expedient practices that are not false. Expedient means that are not inverted, decline and advancement, Similar true merits, skillful in taming sentient beings. The predictions of the Buddhas and Bodhisattvas belong to a definite number. What must be done, what should always be done, the most supreme Dharma should be understood. The establishment of various designations, the contemplation of all dharmas, As well as knowing all things as they are, and various immeasurables. Proclaiming the benefits of the result, the nature and gathering of the Mahayana, The ten aspects of a Bodhisattva should be understood, establishing various names. Clinging to the existence of the result in the cause, clearly believing that there is going and coming. Believing that 'I' is permanent, that past actions are the cause, and that freedom, etc., are harmful dharmas. Edge and edgelessness, as well as various confusions, views that there is no cause, annihilation, and emptiness. Clinging to superiority, purity, and auspiciousness, are called sixteen different arguments. Function has no essence, gathering and not gathering contradict each other, Useful and useless, as a cause will cause great faults. The nature of the argument, the place of the argument, the basis of the argument, the adornment of the argument, The failure of the argument, the liberation of the argument, the many actions of the argument. The explanation of the nature, the meaning of the words, the meaning of the Dharma, Raising the meaning, challenging, and order.
Chinese
说众听赞佛 略广学胜利 诸地相作意 依处德非德 所对治能治 略广义应知 成善巧品第三 于诸蕴界处 及众缘起法 处非处根谛 善巧事应知 身者自在等 无因身者住 流转作诸业 及增上二种 于身者等起 实我所住持 流转者作者 及诸增上义 染污若清净 起七种愚痴 对治此应知 摄七种善巧 妄计我身者 依止诸根住 于境界回转 受用爱非爱 言说所依住 作者有觉者 由于差别蕴 总见一身者 迷惑初因故 计常因无因 我住持诸根 能触及能受 从此死生处 计有流转者 法非法作者 及彼果增上 于修习邪行 计为染污者 于修习正行 妄计解脱者 佛未出于世 如是愚痴转 由佛现世间 说七种善巧 知世等别故 能除一合想 即离与解脱 众生不可得 多种及总略 共有差别转 增益损减智 蕴善巧应知 见三因生故 说名界善巧 从无始自种 多种种生起 由此及于此 取者不可得 依自智成故 能除下劣性 知诸触诸受 由二种生门 依止于触故 当知处善巧 知法处天处 后后所依止 由世俗谛故 了知二种性 现代汉语译本 大众听闻后赞叹佛陀，（佛陀）略述和广述了学习胜利之法。 对于诸地（菩萨修行的各个阶段）的作意（专注），所依之处的功德和非功德， 以及所要对治的和能对治的，这些略述和广述的意义都应当了解。 第三品 成就善巧 对于诸蕴（构成个体的五种要素：色、受、想、行、识），界（感官与对象），处（感官、对象和意识），以及众缘起法（事物相互依存的法则）， 处非处（可能性与不可能性），根（感官能力），谛（真理），这些善巧之事都应当了解。 认为身（身体）是自在的，或者认为身是无因而存在的， （认为）流转（轮回）并造作诸业，以及增上（因果关系）这两种。 对于身等（身体等要素）的生起，（认为）实我（真实的自我）是所住持的， （认为）流转者是作者，以及诸增上的意义。 （如果）染污或者清净，生起七种愚痴， 对治这些愚痴应当了解，摄取七种善巧。 虚妄地认为我（自我）和身（身体）是同一的，依止诸根（感官）而存在， 在境界（感官体验）中回转，受用可爱和不可爱的（事物）。 言说（语言）所依止而存在，作者是有觉知者。 由于差别蕴（不同的蕴），总的来看待一个身（身体）为自我。 因为迷惑于最初的因，所以认为有常因或者无因。 我（自我）住持诸根（感官），能够触及和能够感受。 从此（身体）死亡和出生之处，认为有流转者（轮回的主体）。 法（善）和非法（恶）的作者，以及它们的果报增上。 对于修习邪行（错误的修行），认为是染污者。 对于修习正行（正确的修行），虚妄地认为是解脱者。 在佛陀未出现于世时，这样的愚痴不断流转。 由于佛陀出现在世间，宣说了七种善巧。 因为知道世间等的差别，所以能够去除一合之想（将不同事物视为一体的想法）。 即离（涅槃）与解脱，众生是不可得的。 多种（多种要素）以及总略（总体概念），共有（共同之处）和差别（不同之处）不断流转。 增益（夸大）和损减（贬低）的智慧，蕴（五蕴）的善巧应当了解。 因为见到三因（因、缘、果）的生起，所以称为界（十八界）的善巧。 从无始以来自种（自身的种子），多种种子生起。 由此（因）及于此（果），取者（接受者）是不可得的。 依靠自身的智慧成就，所以能够去除下劣的性质。 知道诸触（接触）和诸受（感受），由两种生门（产生的方式）。 依止于触（接触）的缘故，应当知道处（十二处）的善巧。 知道法处（意识的对象）和天处（禅定的境界），后后是所依止的。 由于世俗谛（世俗的真理），了解两种性质（名和色）。
English
English version The assembly listened and praised the Buddha, who briefly and extensively taught the method of achieving victory through learning. Regarding the mindfulness (attention) on the various Bhumis (stages of a Bodhisattva's practice), the merits and demerits of the bases of reliance, as well as what is to be counteracted and what can counteract it, the meanings of these brief and extensive teachings should be understood. Chapter Three: Accomplishing Skillfulness Regarding the Skandhas (the five aggregates constituting an individual: form, feeling, perception, mental formations, consciousness), Dhatus (sense organs and their objects), Ayatanas (sense bases), and the law of dependent origination, possibilities and impossibilities, faculties, and truths, these skillful matters should be understood. Believing that the body is independent, or that the body exists without a cause, (believing in) transmigration (samsara) and the creation of karmas, as well as the two types of augmentation (cause and effect). Regarding the arising of the body and other elements, (believing that) a real self is what sustains them, (believing that) the transmigrator is the doer, as well as the meanings of all augmentations. (If) defilement or purity arises, seven types of ignorance arise, counteracting these ignorances should be understood, embracing the seven types of skillfulness. Falsely believing that the 'I' (self) and the body are the same, relying on the sense organs to exist, revolving in the realms (of sensory experience), enjoying the pleasant and unpleasant (things). Existing based on speech (language), the doer is a sentient being. Due to the different Skandhas (aggregates), generally viewing a single body as the self. Because of confusion about the initial cause, therefore believing in a permanent cause or no cause. The 'I' (self) sustains the sense organs, able to touch and able to feel. From this (body)'s death and place of birth, believing there is a transmigrator (the subject of reincarnation). The doer of Dharma (good) and non-Dharma (evil), and the augmentation of their karmic results. Regarding practicing wrong conduct, believing it is the defiler. Regarding practicing right conduct, falsely believing it is the liberator. Before the Buddha appeared in the world, such ignorance constantly circulated. Because the Buddha appeared in the world, he taught the seven types of skillfulness. Because of knowing the differences of the world and so on, therefore being able to remove the thought of oneness (the idea of treating different things as one). Neither Nirvana nor liberation, sentient beings are unattainable. The many (multiple elements) and the general summary (overall concept), the common (similarities) and the different (differences) constantly circulate. The wisdom of exaggeration and belittlement, the skillfulness of the Skandhas (five aggregates) should be understood. Because of seeing the arising of the three causes (cause, condition, result), therefore it is called the skillfulness of the Dhatus (eighteen realms). From beginningless time, from one's own seed, many seeds arise. From this (cause) and to this (result), the taker (receiver) is unattainable. Relying on one's own wisdom to achieve, therefore being able to remove inferior qualities. Knowing the various contacts and the various feelings, from two kinds of birth gates (ways of arising). Relying on the cause of contact, the skillfulness of the Ayatanas (twelve sense bases) should be known. Knowing the Dharma-Ayatana (object of consciousness) and the celestial realms (states of meditation), the latter is what the former relies on. Due to conventional truth, understanding the two natures (name and form).
Chinese
知未断无常 因能生诸果 自相续相似 名缘起善巧 众生不可得 而有舍续者 由了达甚深 四种缘起故 不作不趣得 二余体不转 净见无余业 非我自在二 如是智能知 处非处善巧 于自果定处 异此说非处 于能取生住 及染污清净 无理我观余 于彼果增上 于如是方便 名为根善巧 谓于取生住 染净增上故 二自性苦故 合故不应理 由无因有因 及五种譬喻 如是随觉故 应知谛善巧 随觉未曾见 未受义因缘 当知诸善巧 差别二十三 异摄论为先 后最极清净 成无常品第四 无常谓有为 三相相应故 无常义如应 六八种应知 无性坏转异 别离得当有 刹那续病等 心器受用故 变异应当知 十五种差别 所谓分位等 八缘所逼故 下界具一切 中界离三门 具三种变异 上界复除器 无性义无常 遍计之所执 所余无常义 依他起应知 诸无常皆苦 众苦所杂故 迷法性愚夫 得为害不觉 由彼心果故 生已自然灭 后变异可得 念念灭应知 心熏习增上 定转变自在 影像生道理 及三种圣教 生因相违故 无住灭两因 自然住常过 当知任运灭 非水火风灭 以俱起灭故 彼相应灭已 余变异生因 相违相续断 二相成无相 违世间现见 无法及余因 非身乳林等 先无有变异 亦非初不坏 最后时方灭 位思烦恼分 非常变异故 此若无变异 受作脱非理 功能无有故 摄不摄相违 有用及无用 为因成过失 自性变异相 有无不应理 无差别无常 有差别五失 无相亦无因 非自性恒异 先无有变异 我应常解脱 常造不应理 由二三因故 财有情增上 极微非常住 无常为彼依 次第差别转 诸受等异故 当知觉无常 于无常无智 四颠倒根本 当知世上道 愚痴力转增 由放逸懈怠 见昧乏资粮 恶友非正法 当知无智因 不如理作意 忆念前际等 相似相续转 于无常计常 生初后中间 取三有为相 无常调伏智 当知由二因 彼见有六种 及缘起四种 自种故非他 待缘故非自 无作故非共 用故非无因 成苦品第五 生为欲离因 灭生和合欲 倒无倒厌离 彼因为苦相 依三受差别 建立三苦相 故说一切受 体性皆是苦 当知行性苦 皆粗重随故 现代汉语译本 自然之性安住常态，应当知晓任运而灭的道理。 并非水、火、风的熄灭，因为它们是同时生起同时灭去的。 当与它们相应的（事物）灭去之后，其余的变异就产生了原因。 （各种）相互违背的相续断绝，两种（生灭）的相状成就了无相。 违背世间所见的现象，没有法则以及其他原因。 不是身体、乳汁、树林等，先前没有变异。 也不是最初没有坏灭，最后才灭去。 （因为）地位、思绪、烦恼等，都是非常态的变异。 如果这些没有变异，感受、造作、解脱就都不合道理。 因为没有功能，摄取与不摄取就相互矛盾。 有用和无用，作为原因都会造成过失。 自性的变异之相，存在与不存在都不合道理。 没有差别就没有无常，有差别就会有五种过失。 无相也没有原因，不是自性恒常的变异。 先前没有变异，我应该永远解脱。 恒常造作不合道理，由于两个或三个原因。 财富、有情众生（sentient beings）、增上（因），极微（atoms）都不是常住的。 无常是它们的所依，次第和差别在其中运转。 由于各种感受等的不同，应当知晓觉知是无常的。 对于无常没有智慧，是四种颠倒（four inversions）的根本。 应当知晓世间的道路，愚痴的力量增长。 由于放逸和懈怠，见解昏昧，缺乏资粮。 恶友和不正法，应当知晓是无智的原因。 不如理的作意，忆念前际等。 相似的相续运转，对于无常却认为是常。 在生、初、后、中间，取三种有为相（conditioned phenomena）。 调伏无常的智慧，应当知晓由两种原因。 对于无常的见解有六种，以及缘起（dependent origination）有四种。 由于自身种子，所以不是他（者）；依赖因缘，所以不是自（体）。 没有作者，所以不是共同（所为）；有用处，所以不是没有原因。 成苦品第五 生是想要远离（痛苦）的原因，灭、生和合是欲望。 颠倒、不颠倒、厌离，这些是苦的相状的原因。 依据三种感受的差别，建立三种苦的相状。 所以说一切感受，体性都是苦。 应当知晓行性（conditioned nature）是苦，都是粗重随逐的缘故。