Chinese
二。一者释人我章门。二者释法我章门。就初中有二。一者略举数。二者云何以下别释。此五中前一执无。后三执有。若应具论三种识中治邪执也。广如上辨。然今此论就本为论。但真识耳。真识之中举要言故说此五耳。文显可解。此五中各有二。一者明邪执。二者明对治解。法我见者以下明第三法我见。此中有二。一者执有。二者执无。而文中但有执有。略无执无。此中有二。一者明执。二者明对治。自复次究竟下第二明遣着。此中有二。一者遣除治相。二者而有以下拨权显实。就初中有三。一者题名。二者当知以下遣情。三者是故以下遣相。复次究竟离妄执者是题名也。但离邪执非是究竟。亦遣能治名究竟离也。何故双遣下显其义。当知染法净法皆悉相待无有可说者。若窍论理皆不得染净相。而就相辨。据妄而望亦得净相。既无妄执所对治。净法亦无可立。自下遣相。是故一切法者。是染净一切法也。本来无相不可说也。自而有言说下第二明其废权。此中有三。一者明拨权。二者其旨以下明其显实。三者以念以下明其返释。而有言说者当知。如来方便引道众生非正显也。言离念者名妄识念也。归于真如者是正显也。以念以下文可解。自下第三明趣道相。此中有三。一者总表。二者略说以下列章门。三者释章门。分 别发趣道相者是题名也。道者所证之道。发趣者修行趣入也。一切诸佛所证之道者释道相也。一切菩萨修行趣向义者释发趣也。理行合释。略说以下初明举数。后明列章门。言成就发心者十信以上也。解行发心者解行以上也。证发心者初地以上也。信成就发心者自下第三释章门释三章门。故即分为三。就初中有二。一者设问发趣。二者所谓以下正释。信成就发心者是题名也。依何等人者就人以问。修何等行者就行以辨。得信成就堪能发心者结问信发心也。自下正答。此中有二。一者就人以辨。二者复次信成就发者以下就行以释。就初中有二。一者明进入。二者若有众生以下明退之人。此十信中进退位故。恒遭善缘遂入种性。若遇恶缘还退失也。有此二人故分为二。就初中有三。一者表位。二者有熏习下明其起行。三者如是信心以下明其进入。所谓不定聚众生者。十信是其进退不定聚也。自有熏习下第二明其起行。此中有二。一者明其信佛心。二者诸佛以下明其发心。有熏习善根力者是六识熏习也。信业果报者是报果也。能起十善厌苦求涅槃。值佛供养修信心。迳一万劫者信心成就也。自诸佛菩萨下第二明其发心。诸佛菩萨教令发心。或因大悲或因护法能自发心。自如是信心下第二明其进入。如是信心成就得发心者满足 现代汉语译本： ‘别发趣道相者’是题目的名称（题名也）。‘道’是指所证悟的道（道者所证之道）。‘发趣’是指修行趣入（发趣者修行趣入也）。一切诸佛所证悟的道，这是解释‘道相’（一切诸佛所证之道者释道相也）。一切菩萨修行趣向的意义，这是解释‘发趣’（一切菩萨修行趣向义者释发趣也）。这是义理和修行相结合的解释（理行合释）。 简略地说，下面首先说明数量（略说以下初明举数），然后说明列出的章节（后明列章门）。说到‘成就发心’，是指十信以上的菩萨（言成就发心者十信以上也）。‘解行发心’是指解行以上的菩萨（解行发心者解行以上也）。‘证发心’是指初地以上的菩萨（证发心者初地以上也）。‘信成就发心’，从下面第三部分开始解释章节（信成就发心者自下第三释章门释三章门。故即分为三）。 在第一部分中，有两点：一是提出问题，引发兴趣（一者设问发趣），二是‘所谓’以下是正式的解释（二者所谓以下正释）。‘信成就发心者’是题目的名称（信成就发心者是题名也）。‘依据什么样的人’，这是就人来提问（依何等人者就人以问）。‘修习什么样的行为’，这是就行来辨析（修何等行者就行以辨）。‘得到信成就，堪能发心’，这是总结提问，关于信发心（得信成就堪能发心者结问信发心也）。 下面是正式的回答（自下正答）。这里面有两点：一是就人来辨析（一者就人以辨），二是‘复次信成就发者’以下，就行来解释（二者复次信成就发者以下就行以释）。在第一点中，有两点：一是说明进入（一者明进入），二是‘若有众生’以下，说明退步的人（二者若有众生以下明退之人）。这是因为十信中有进退的位次（此十信中进退位故）。 总是遇到好的因缘，于是进入种性（恒遭善缘遂入种性）。如果遇到恶的因缘，还会退失（若遇恶缘还退失也）。因为有这两种人，所以分为两部分（有此二人故分为二）。在第一部分中，有三点：一是表明位次（一者表位），二是‘有熏习’以下，说明其开始修行（二者有熏习下明其起行），三是‘如是信心’以下，说明其进入（三者如是信心以下明其进入）。 ‘所谓不定聚众生’，十信就是其进退不定的阶段（所谓不定聚众生者。十信是其进退不定聚也）。‘自有熏习’以下，第二部分说明其开始修行（自有熏习下第二明其起行）。这里面有两点：一是说明其信佛的心（一者明其信佛心），二是‘诸佛’以下，说明其发心（二者诸佛以下明其发心）。‘有熏习善根力’，这是六识的熏习（有熏习善根力者是六识熏习也）。‘信业果报’，这是报应的结果（信业果报者是报果也）。能够发起十善，厌恶痛苦，寻求涅槃（能起十善厌苦求涅槃）。遇到佛，供养，修习信心，经过一万劫（值佛供养修信心。迳一万劫者信心成就也）。 从‘诸佛菩萨’以下，第二部分说明其发心（自诸佛菩萨下第二明其发心）。诸佛菩萨教导，令其发心，或者因为大悲心，或者因为护持佛法，能够自己发心（诸佛菩萨教令发心。或因大悲或因护法能自发心）。从‘如是信心’以下，第二部分说明其进入（自如是信心下第二明其进入）。像这样的信心成就，就能够发心（如是信心成就得发心者满足）。
English
English version: 'The Aspect of Differentiation and Aspiration' is the title (题名也). 'The Path' (道) refers to the path that is realized (道者所证之道). 'Aspiration' (发趣) refers to the practice of entering the path (发趣者修行趣入也). 'The path realized by all Buddhas' explains 'the aspect of the path' (一切诸佛所证之道者释道相也). 'The meaning of all Bodhisattvas practicing and aspiring' explains 'aspiration' (一切菩萨修行趣向义者释发趣也). This is an explanation that combines principle and practice (理行合释). Briefly speaking, what follows first explains the numbers (略说以下初明举数), and then explains the listed chapters (后明列章门). Speaking of 'achieving the aspiration of mind', it refers to Bodhisattvas above the Ten Faiths (言成就发心者十信以上也). 'Understanding and practice of aspiration' refers to Bodhisattvas above understanding and practice (解行发心者解行以上也). 'Realizing aspiration' refers to Bodhisattvas above the first ground (证发心者初地以上也). 'Faith-accomplished aspiration', from the third part below, explains the chapters (信成就发心者自下第三释章门释三章门. 故即分为三). In the first part, there are two points: one is to raise questions and arouse interest (一者设问发趣), and the second is the formal explanation from 'so-called' onwards (二者所谓以下正释). 'Faith-accomplished aspiration' is the title (信成就发心者是题名也). 'Based on what kind of people', this is asking about people (依何等人者就人以问). 'Cultivating what kind of behavior', this is to distinguish based on practice (修何等行者就行以辨). 'Attaining faith-accomplishment, capable of aspiration', this is a summary question about faith-aspiration (得信成就堪能发心者结问信发心也). What follows is the formal answer (自下正答). There are two points here: one is to distinguish based on people (一者就人以辨), and the second is to explain based on practice from 'furthermore, faith-accomplished aspiration' onwards (二者复次信成就发者以下就行以释). In the first point, there are two points: one is to explain entry (一者明进入), and the second is to explain those who regress from 'if there are sentient beings' onwards (二者若有众生以下明退之人). This is because there are positions of progress and regression in the Ten Faiths (此十信中进退位故). Always encountering good conditions, they then enter the lineage (恒遭善缘遂入种性). If they encounter bad conditions, they will still regress (若遇恶缘还退失也). Because there are these two kinds of people, it is divided into two parts (有此二人故分为二). In the first part, there are three points: one is to indicate the position (一者表位), the second is to explain their starting practice from 'having habitual influence' onwards (二者有熏习下明其起行), and the third is to explain their entry from 'such faith' onwards (三者如是信心以下明其进入). 'The so-called indefinite group of sentient beings', the Ten Faiths are their stage of indefinite progress and regression (所谓不定聚众生者. 十信是其进退不定聚也). 'From having habitual influence' onwards, the second part explains their starting practice (自有熏习下第二明其起行). There are two points here: one is to explain their mind of faith in the Buddha (一者明其信佛心), and the second is to explain their aspiration from 'all Buddhas' onwards (二者诸佛以下明其发心). 'Having the power of habitual good roots', this is the habitual influence of the six consciousnesses (有熏习善根力者是六识熏习也). 'Believing in the retribution of karma', this is the result of retribution (信业果报者是报果也). Able to arouse the ten good deeds, detest suffering, and seek Nirvana (能起十善厌苦求涅槃). Encountering the Buddha, making offerings, cultivating faith, passing through ten thousand kalpas (值佛供养修信心. 迳一万劫者信心成就也). From 'all Buddhas and Bodhisattvas' onwards, the second part explains their aspiration (自诸佛菩萨下第二明其发心). All Buddhas and Bodhisattvas teach and cause them to aspire, or because of great compassion, or because of protecting the Dharma, they are able to aspire on their own (诸佛菩萨教令发心. 或因大悲或因护法能自发心). From 'such faith' onwards, the second part explains their entry (自如是信心下第二明其进入). Such faith being accomplished, they are then able to aspire (如是信心成就得发心者满足). --------------------------------------------------------------------------------
Chinese
万劫也。入正定聚者种性以上决定不退。故名正定聚。性种习种与二佛中种子正因。故名住如来种正因相应也。自若有众生下第二明还退人。此中退者位行二退也。若论念退种性亦有。自复次信成就下第二就行以辨。此中有二。一者明因分行。二者菩萨发是心故以下明果分行。就初中有二。一者就心以辨。二者略说方便以下就行以辨。就初中有三。一者总表举数。二者列名即释。三者问答重明。三种心者即是三菩提心也。就第三中有二。一问二答。中有二。一者开喻。二者如是众生以下明合喻。大摩尼宝体性明净者。此喻真如体。而有矿秽之垢者。是心为烦恼所染也。方便喻其缘修万行。合中可解。自略说方便下第二明行。此中有二。一者立名。谓行根方便。二者即释。此有三。一者明不住生死行。二者观一切法以下明不住涅槃行。三者以随下以行即理。就第二中有三。一者立名。二者谓惭愧下即释。三者随顺下以行即理。后第三第四中亦同此三。自下第二菩萨发是心以下二明果分行。此中有三。一者明真证行。二者以见法身以下明应化行。三者如修多罗下引经证成。菩萨发是心故则得少见法身者是证行体也。自下明应化。此中有三。一者明依体起用。二者所谓以下明八相益。三者然是菩萨以下明未尽有漏之业。未名 现代汉语译本 万劫（极长的时间）也。入正定聚（进入确定证悟的群体）者，从种性（根性）上来说，已经决定不会退转。所以叫做正定聚。性种（本性中的种子）、习种（熏习的种子）与二佛（过去佛和未来佛）中的种子是正因（真正的因）。所以叫做安住于如来种的正因相应状态。 从‘自若有众生下’开始，第二部分说明还会退转的人。这里说的退转，指的是果位和修行上的退转。如果从念头退转来说，种性也有可能退转。 从‘自复次信成就下’开始，第二部分从修行方面来辨析。这部分分为两点：一是说明因地修行，二是‘菩萨发是心故以下’说明果地修行。在说明因地修行中，又分为两点：一是就心来辨析，二是‘略说方便以下’就修行来辨析。在就心来辨析中，又分为三点：一是总的标明数量，二是列出名称并解释，三是问答再次说明。三种心指的就是三种菩提心。 在第三点中，分为一问一答。在回答中，又分为两点：一是开示比喻，二是‘如是众生以下’说明比喻的结合。‘大摩尼宝体性明净者’，这是比喻真如的本体。‘而有矿秽之垢者’，是比喻心被烦恼所染污。‘方便喻其缘修万行’，方便比喻依靠外缘修行各种善行。结合部分可以自行理解。 从‘略说方便下’开始，第二部分说明修行。这部分分为两点：一是确立名称，叫做行根方便，二是进行解释。这里有三点：一是说明不住生死的修行，二是‘观一切法以下’说明不住涅槃的修行，三是‘以随下’用修行来契合真理。在第二点中，分为三点：一是确立名称，二是‘谓惭愧下’进行解释，三是‘随顺下’用修行来契合真理。后面的第三和第四点也与此相同。 从‘下第二菩萨发是心以下’开始，第二部分说明果地修行。这部分分为三点：一是说明真证的修行，二是‘以见法身以下’说明应化修行，三是‘如修多罗下’引用经文来证明。‘菩萨发是心故则得少见法身者’，这是证得真如法身的修行。 从‘下明应化’开始，这部分分为三点：一是说明依体起用，二是‘所谓以下’说明八相成道所带来的利益，三是‘然是菩萨以下’说明尚未穷尽的有漏之业，未名（没有完成）。
English
English version Kalpas (extremely long periods of time). Those who enter the Samyaktva-niyata-rāśi (group of those assured of enlightenment), from the perspective of their gotra (spiritual lineage), are definitely irreversible. Therefore, it is called Samyaktva-niyata-rāśi. The svabhāva-bīja (seed of inherent nature), abhyāsa-bīja (seed of habitual practice), and the seeds within the two Buddhas (past and future Buddhas) are the proper cause (true cause). Therefore, it is called abiding in accordance with the proper cause of the Tathāgata-gotra (lineage of the Thus-Come One). From 'zi ruo you zhong sheng xia' onwards, the second part explains those who still regress. The regression mentioned here refers to regression in terms of stage and practice. If we talk about regression in thought, even the gotra can regress. From 'zi fu ci xin cheng jiu xia' onwards, the second part analyzes from the aspect of practice. This part is divided into two points: first, explaining the practice in the causal stage; second, 'pusa fa shi xin gu yi xia' explaining the practice in the fruition stage. In explaining the practice in the causal stage, it is further divided into two points: first, analyzing based on the mind; second, 'lue shuo fang bian yi xia' analyzing based on practice. In analyzing based on the mind, it is further divided into three points: first, generally stating the number; second, listing the names and explaining them; third, explaining again through questions and answers. The three kinds of minds refer to the three kinds of Bodhicitta (mind of enlightenment). In the third point, it is divided into one question and one answer. In the answer, it is further divided into two points: first, giving an analogy; second, 'ru shi zhong sheng yi xia' explaining the combination of the analogy. 'Da mani bao ti xing ming jing zhe', this is an analogy for the essence of the True Thusness (Tathātā). 'Er you kuang hui zhi gou zhe', this is an analogy for the mind being defiled by afflictions. 'Fang bian yu qi yuan xiu wan xing', skillful means are an analogy for relying on external conditions to cultivate various good deeds. The combination part can be understood by oneself. From 'lue shuo fang bian xia' onwards, the second part explains practice. This part is divided into two points: first, establishing the name, called the root of practice skillful means; second, explaining it. Here there are three points: first, explaining the practice of not abiding in samsara (birth and death); second, 'guan yi qie fa yi xia' explaining the practice of not abiding in nirvana (liberation); third, 'yi sui xia' using practice to accord with the truth. In the second point, it is divided into three points: first, establishing the name; second, 'wei can kui xia' explaining it; third, 'sui shun xia' using practice to accord with the truth. The later third and fourth points are the same as this. From 'xia di er pusa fa shi xin yi xia' onwards, the second part explains the practice in the fruition stage. This part is divided into three points: first, explaining the practice of true realization; second, 'yi jian fa shen yi xia' explaining the practice of responsive transformation; third, 'ru xiu duo luo xia' citing sutras to prove it. 'Pusa fa shi xin gu ze de shao jian fa shen zhe', this is the practice of realizing the Dharmakāya (body of truth). From 'xia ming ying hua' onwards, this part is divided into three points: first, explaining the arising of function based on the essence; second, 'suo wei yi xia' explaining the benefits brought by the eight aspects of attaining Buddhahood; third, 'ran shi pusa yi xia' explaining the unexhausted karmas of the outflows, wei ming (not completed). --------------------------------------------------------------------------------