English
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:' --------------------------------------------------------------------------------
Chinese
问若)四两非(第四)三所执(四)初执有(第三)二执无(二若)三双亦(三亦)四两非(四非)三显示其义(三)初圆成(第三)二依他(二依)三所执(三遍)后总说(三)初显法(第二)二引论(二)初婆罗门问经(二)初引经(如摄)二论释(释曰)二阿毗达磨经(二)初引经(又云)二论释(释曰)三释结(此上)二缘起因门六义法○三十玄缘起无碍法○四六相圆融义○○二缘起因门六义法(二)初标列(第二)二随释(六)初释相(二)初标分(第一)二演释(三)初列名(初列)二释相(六)初空有力不待缘(二释)二空有力待缘(二者)三空无力待缘(三者)四有有力不待缘(四者)五有有力待缘(五者)六有无力待缘(六者)三引证(是故)二建立(二)初牒章(第三)二问释(六)初六义增减(问何)二明立句数(问何)三问待何缘(问待)四以缘待因(问因)五果中具六(问果)六现为种因(二)初问(问若)二答(二)初约缘不具(答随)二准教皆周(若缘)三句数(二)初牒章(第三)二演释(三)初正明(三)初约体(初约)二约用(就用)三结成(是则)二引成(二)初引地论(故地)二引集论(又集)三问拣(问此)四开合(八)初约体唯一(第四)二约义分二(或约)三约用开 问：如果‘四两非’（sì liǎng fēi，四种两边都不成立的否定）是‘第四三所执’（dì sì sān suǒ zhí，第四种对三种遍计所执性的执着），那么：第一种执着‘有’（yǒu，存在），第二种执着‘无’（wú，不存在），第三种‘双亦’（shuāng yì，既存在又不存在），第四种‘两非’（liǎng fēi，既非存在也非不存在）。 三、显示其义（xiǎn shì qí yì，显示这些意义）：第一是‘圆成实性’（yuán chéng shí xìng，圆满成就的真实自性），第二是‘依他起性’（yī tā qǐ xìng，依他缘起而生的自性），第三是‘遍计所执性’（biàn jì suǒ zhí xìng，虚妄分别执着的自性）。 后总说（hòu zǒng shuō，最后总的说明）：第一是显法（xiǎn fǎ，显明佛法），第二是引论（yǐn lùn，引用论典）。 二、初婆罗门问经（chū pó luó mén wèn jīng，最初的婆罗门问经）：第一是引经（yǐn jīng，引用经文，如《摄大乘论》），第二是论释（lùn shì，论典的解释，解释说）。 二、阿毗达磨经（ā pí dá mó jīng，阿毗达磨经）：第一是引经（yǐn jīng，引用经文，又说），第二是论释（lùn shì，论典的解释，解释说）。 三、释结（shì jié，解释总结，以上）。 二、缘起因门六义法（yuán qǐ yīn mén liù yì fǎ，缘起因门的六种意义的法）：三十玄缘起无碍法（sān shí xuán yuán qǐ wú ài fǎ，三十种玄妙的缘起无碍法），四六相圆融义（sì liù xiàng yuán róng yì，四种六相圆融的意义）。 二、缘起因门六义法（yuán qǐ yīn mén liù yì fǎ，缘起因门的六种意义的法）：第一是标列（biāo liè，标明并列出），第二是随释（suí shì，随之解释）。 二、随释（suí shì，随之解释）：第一是释相（shì xiàng，解释相），第一是标分（biāo fēn，标明分类），第二是演释（yǎn shì，详细解释）。 二、演释（yǎn shì，详细解释）：第一是列名（liè míng，列出名称），第二是释相（shì xiàng，解释相）。 二、释相（shì xiàng，解释相）：第一是‘空有力不待缘’（kōng yǒu lì bù dài yuán，空性具有力量，不依赖于外缘），第二是‘空有力待缘’（kōng yǒu lì dài yuán，空性具有力量，依赖于外缘），第三是‘空无力待缘’（kōng wú lì dài yuán，空性没有力量，依赖于外缘），第四是‘有有力不待缘’（yǒu yǒu lì bù dài yuán，有具有力量，不依赖于外缘），第五是‘有有力待缘’（yǒu yǒu lì dài yuán，有具有力量，依赖于外缘），第六是‘有无力待缘’（yǒu wú lì dài yuán，有没有力量，依赖于外缘）。 三、引证（yǐn zhèng，引用证明，因此）。 二、建立（jiàn lì，建立）：第一是牒章（dié zhāng，重复章节），第二是问释（wèn shì，提问并解释）。 二、问释（wèn shì，提问并解释）：第一是六义增减（liù yì zēng jiǎn，六种意义的增减，问：什么），第二是明立句数（míng lì jù shù，说明建立句子的数量，问：什么），第三是问待何缘（wèn dài hé yuán，问：等待什么缘），第四是以缘待因（yǐ yuán dài yīn，以缘等待因），第五是果中具六（guǒ zhōng jù liù，果中具有六种意义，问：果），第六是现为种因（xiàn wéi zhǒng yīn，现在作为种子因）。 六、现为种因（xiàn wéi zhǒng yīn，现在作为种子因）：第一是问（wèn，提问，问：如果），第二是答（dá，回答）。 二、答（dá，回答）：第一是约缘不具（yuē yuán bù jù，从缘不具足来说，答：随），第二是准教皆周（zhǔn jiào jiē zhōu，依据教义都周遍，如果缘）。 三、句数（jù shù，句子的数量）：第一是牒章（dié zhāng，重复章节），第二是演释（yǎn shì，详细解释）。 二、演释（yǎn shì，详细解释）：第一是正明（zhèng míng，正面说明）：第一是约体（yuē tǐ，从体性来说），第二是约用（yuē yòng，就作用来说），第三是结成（jié chéng，总结完成，那么）。 二、引成（yǐn chéng，引用成就）：第一是引地论（yǐn dì lùn，引用《地持论》，所以《地持论》），第二是引集论（yǐn jí lùn，引用《集论》，又《集论》）。 三、问拣（wèn jiǎn，提问并拣择，问：这个）。 四、开合（kāi hé，开显与合摄）：第一是约体唯一（yuē tǐ wéi yī，从体性来说是唯一的），第二是约义分二（yuē yì fēn èr，或者从意义来说分为两种），第三是约用开（yuē yòng kāi，从作用来说开显）。