Chinese
三爱 为断增上慢 味所依颠倒 及三心趣入 修习于念住 由根等差别 建立五唯二 假设五应知 三事成圆满 证转依不起 二因果无退 三因故断常 三果三因记 建立诸功德 由十七增上 彼差别无边 治所治障故 思惟义乐苦 作意及安住 艰难与相貌 殊特非殊特 种性如来说 多佛与二乘 五种及十种 六六种道理 诸佛妙功能 彼果土清净 解脱与法身 等不思无上 虽不用加行 先愿力所引 依无为发起 所作无二相 宣说诸事法 别解脱分别 诸法相十一 是经律本藏 诸相与断灭 无失坏方便 彼二果差别 是诸经略义 略说瑜伽道 缘所闻正法 奢摩他与观 依影像成就 显扬圣教论颂 现代汉语译本 为了断除增上慢（认为自己已经证悟，实则未证悟的傲慢），以及对味觉的依赖所产生的颠倒认知，和以三种心态趣入（贪欲、嗔恚、愚痴），应当修习四念住（身念住、受念住、心念住、法念住）。 由于根（感觉器官）等的差别，建立了五种‘唯’（唯识），两种‘二’（二谛），假设了五种应知，三种事才能成就圆满。 证得转依（转变所依，即转变烦恼为菩提）时，不再生起烦恼；两种因果不会退转；三种因可以断除断见和常见；三种果和三种因被记录下来。 通过十七种增上（增上缘）建立各种功德，它们的差别无边无际，因为要对治所要对治的障碍。 思惟义（佛法的意义）、乐（禅定的快乐）、苦（轮回的痛苦），作意（专注），以及安住（于禅定），艰难与相貌，殊特（特殊）与非殊特（非特殊）。 如来说的种性（根性）有多种，包括多佛（多佛性）、二乘（声闻乘和缘觉乘），五种和十种，以及六六种道理。 诸佛的微妙功能，他们的果报是国土清净，解脱与法身（佛的法身），平等不可思议，至高无上。 虽然不用特别的加行（努力），但先前的愿力所引导，依靠无为（不造作）而发起，所作所为没有二相（没有对立）。 宣说各种事法，别解脱（戒律）的分别，诸法（一切事物）的十一种相，是经、律、本母（论藏）的根本。 诸相与断灭，没有失坏的方便，这二者的果报差别，是诸经的简略意义。 简略地说瑜伽道（相应的修行道路），缘于所听闻的正法，奢摩他（止）与观（观），依靠影像而成就。 《显扬圣教论颂》
English
English version In order to sever the arrogance of thinking one has attained something when one has not (增上慢), the inverted clinging to flavor (味所依颠倒), and entering with the three minds (贪欲、嗔恚、愚痴), one should cultivate the four mindfulnesses (四念住: body, sensation, mind, and phenomena). Due to the differences in faculties (根) and so on, five 'only' (唯识), two 'two' (二谛), are established, and five knowables are hypothesized, then three things can achieve perfection. When the transformation of the basis (转依, transforming afflictions into enlightenment) is realized, afflictions no longer arise; the two causes and effects do not regress; three causes can sever the views of permanence and annihilation; three effects and three causes are recorded. Various merits are established through seventeen enhancements (增上缘), their differences are boundless because they are to counteract the obstacles to be counteracted. Contemplate the meaning (of the Dharma), joy (of samadhi), suffering (of samsara), attention (作意), and abiding (in samadhi), difficulty and appearance, special and non-special. The Tathagata speaks of various natures (种性), including multiple Buddhas (多佛性), the two vehicles (二乘: Shravaka and Pratyekabuddha), five kinds and ten kinds, and sixty-six kinds of reasons. The wonderful functions of the Buddhas, their result is the purity of the Buddha-field, liberation and the Dharmakaya (法身, the Dharma body of the Buddha), equality, inconceivable, and supreme. Although no special effort (加行) is needed, it is guided by previous vows, arising from non-action (无为), and what is done has no duality (没有对立). Explaining various phenomena, the distinctions of individual liberation (别解脱, precepts), the eleven aspects of all phenomena (诸法), are the basis of the Sutra, Vinaya, and Abhidhamma. The aspects and cessation, the means of non-loss, the difference in the results of these two, are the concise meaning of the Sutras. Briefly speaking, the path of Yoga (瑜伽道), based on the Dharma that is heard, Shamatha (止) and Vipassana (观), are accomplished through images. Verses on the *Exposition of the Holy Teaching* (显扬圣教论颂) --------------------------------------------------------------------------------