English
Three) First, the nature of the Three Vehicles (What is it)?: What is the inherent nature of the Three Vehicles (Triyana)? Two, indeterminate nature (If in): What about sentient beings with an indeterminate nature? Three, absence of seed nature (If in): What about sentient beings without seed nature? Three conclusions (From this): Due to these three conditions. Nine, what is the use of cultivation (Question if)?: Even with cultivation, what is the use? (Question: If so) Ten, answering whether attainment is possible based on position (Three): Can they attain enlightenment based on their position? (Answered in three parts) First, direct answer (Answer yes): First, the direct answer is yes, they can attain enlightenment. Second, citing evidence (Like Nirvana): Citing evidence (like the 'Nirvana Sutra'). Third, concluding (Should know): In conclusion, one should know. Two, according to the final teaching (Three): From the perspective of the ultimate teaching (in three parts). First, directly clarifying (Two aspects): First, directly clarifying (from two aspects). Second, citing evidence (Therefore wisdom): Citing evidence (therefore, wisdom). Three, questions arising (Ten): Questions arising (in ten aspects). First, the difficulty of sentient beings and Buddhas attaining (Question like): It's difficult to understand how both sentient beings and Buddhas can attain enlightenment. (Question: Like) Second, answering by distinguishing Buddhist texts to avoid confusion (Answer Sutra): Answering by distinguishing based on Buddhist texts to avoid confusion. (Answer: Sutra) Three, the difficulty of absence of nature versus presence of nature (Question if): If there is no inherent nature, how can one attain enlightenment? (Question: If) Four, answering the desire to return to the true teaching (Two): Wanting to return to the true teaching requires answering the following questions (in two parts). First, citing the Ratnagotravibhāga (Answer Treatise): Citing the 'Ratnagotravibhāga'. (Answer: Treatise) Second, citing Buddha-nature (Two): Citing Buddha-nature (in two parts). First, showing the original meaning (Also Buddha): First, revealing its fundamental meaning (Also Buddha). Second, pointing out faults (Explanation says): Pointing out the faults within it (Explanation says). Five, the difficulty of discussing absence versus presence (Question before): Previously discussing 'absence', now discussing 'presence', it's difficult to understand. (Question: Before) Six, is there complete understanding with presence (Two): With 'presence', is there complete understanding? (Answered in two parts). First, citing text (Answer also): First, citing scripture. (Answer: Also) Second, explaining the meaning (Explanation says): Explaining the meaning of the scripture (Explanation says). Seven, the difficulty of advancing and retreating based on expediency (Three): Based on expediency, it's difficult to advance or retreat (in three parts). First, questioning the limit of the realm of sentient beings (Question if): If the realm of sentient beings is finite, then... (Question: If) Second, questioning the infiniteness of the realm of sentient beings (Like its): If the realm of sentient beings is infinite, then... (Like its) Third, questioning the good accomplishment of absence of nature (According to like): If there is no inherent nature, how can one accomplish good deeds? (According to) Eight, answering by seizing and releasing based on reality (Two): Answering by debating and clarifying based on reality (in two parts). First, generally addressing all obstacles (Two): First, generally eliminating all obstacles (in two parts). First, quoting the difficulty and refuting it (Two): First, quoting the difficulty and then refuting it (in two parts). First, quoting the arising, increasing, and decreasing (Two): First, quoting statements about arising, increasing, and decreasing (in two parts). First, pointing out the confusion (Answer if): First, pointing out the confusion within it (Answer: If). Second, citing scripture (Therefore): Citing scripture (Therefore). Second, avoiding loss by increasing or decreasing accordingly (Two): To avoid loss, increasing or decreasing according to the situation (in two parts). First, pointing out the confusion (Suppose avoid): First, pointing out the confusion within it (Suppose avoid). Second, citing scripture (Therefore): Citing scripture (Therefore). Two, citing teachings to expound the doctrine (Two): Citing teachings to expound the doctrine (in two parts). First, expounding the correct principle (Two): First, expounding the correct principle (in two parts). First, showing no increase or decrease (Also text): First, showing that there is no increase or decrease (Also text). Second, inquiring and explaining the reason (Why): Inquiring and explaining the reason (Why). Two, concluding with a metaphor (Two): Concluding with a metaphor (in two parts). First, citing a metaphor (Like): First, citing a metaphor (Like). Second, combining and concluding (Should know): Combining the metaphor and concluding (Should know). Two, thoroughly refuting the remaining difficulties (Three): Thoroughly refuting the remaining difficulties (in three parts). First, pointing out the fault (Two): First, pointing out the fault within it (in two parts). First, quoting the difficulty and directly refuting it (Two): First, quoting the difficulty and then directly refuting it (in two parts). First, quoting the difficulty (Also for): First, quoting the difficulty (Also for). Second, directly refuting (Two): Then directly refuting (in two parts). First, thoroughly refuting the lack of retribution for merit (Is that): First, thoroughly refuting the statement that there is no retribution for merit (Is that). Second, refuting the lack of a teaching network for compassion (Also now): Refuting the statement that there is no teaching network for compassion (Also now). Two, thoroughly refuting relative attachments (Two): Thoroughly refuting relative attachments (in two parts). First, quoting and sealing the attachment (Also if): First, quoting and sealing the attachment (Also if). Second, pointing out the flaws (However that): Pointing out the flaws and errors within it (However that). Two, revealing the principle (Also original): Revealing the principle within it (Also original). Three, concluding the fault (Therefore): Concluding the fault within it (Therefore). Nine, the difficulty of dealing with things according to reason (Question Sir): It's difficult to deal with things according to reason. (Question: Sir) Ten, answering by combining things with reason (Three): Answering by combining things with reason (in three parts). First, broadly clarifying nature and seed (Three): First, broadly clarifying nature and seed (in three parts). First, showing the appearance (Two): First, revealing its appearance (in two parts). First, directly explaining (Answer with): First, directly explaining (Answer: With). --------------------------------------------------------------------------------
Chinese
指成(梁摄)二引教(三)初引二论(又彼)二会瑜伽(二)初始教会本论(此与)二终教会宝性(宝性)三引涅槃(又涅)三结说(此等)二略辨习种(其习)三通明性习(又起)三一乘(二)初同教(第三)二别教(二)初正显(二缘)二别示(若随)二问以具成(二)初问(问云)二答(二)初分门(答此)二演释(二)初约法辨隐显相收(三)初标示(初义)二徴释(何者)三显玄(义虽)三约顿教(三约)三结(上来)○第三行位差别(二)初牒章通示(第三)二依义别释(三)初小乘(四)初位相(初者)二不退(二不)三行相(其行)四问显(问何)二三乘(三)初始教(三)初位相(二)初总别牒分(若依)二就别演释(二)初回心(二)初显相(二)初正显(二)初明见等四五(一为)二明干等十地(又亦)二指广(又此)二问成(问何)二直进(三)初显相(三)初示本教(二为)二似小乘(又以)三似回心(又亦)二问成(二)初直问似小乘(问何)二转问为直进(问若)三引示(二)初所似(二)初示声闻(即如)二例缘觉(如说)二能似(于菩)二不退(二)初通辨三乘(二)初正示(二不)二指判(当知)二别明菩萨(亦可)三行相(二)初引示(三明)二判释(解云)二终教(五)初 现代汉语译本 指成(梁摄)二引教(三)初引二论(又彼)二会瑜伽(二)初始教会本论(此与)二终教会宝性(宝性)三引涅槃(又涅)三结说(此等)二略辨习种(其习)三通明性习(又起)三一乘(二)初同教(第三)二别教(二)初正显(二缘)二别示(若随)二问以具成(二)初问(问云)二答(二)初分门(答此)二演释(二)初约法辨隐显相收(三)初标示(初义)二徴释(何者)三显玄(义虽)三约顿教(三约)三结(上来)○第三行位差别(二)初牒章通示(第三)二依义别释(三)初小乘(四)初位相(初者)二不退(二不)三行相(其行)四问显(问何)二三乘(三)初始教(三)初位相(二)初总别牒分(若依)二就别演释(二)初回心(二)初显相(二)初正显(二)初明见等四五(一为)二明干等十地(又亦)二指广(又此)二问成(问何)二直进(三)初显相(三)初示本教(二为)二似小乘(又以)三似回心(又亦)二问成(二)初直问似小乘(问何)二转问为直进(问若)三引示(二)初所似(二)初示声闻(即如)二例缘觉(如说)二能似(于菩)二不退(二)初通辨三乘(二)初正示(二不)二指判(当知)二别明菩萨(亦可)三行相(二)初引示(三明)二判释(解云)二终教(五)初 指成（梁摄）二引教（三）：首先引用二论（又是彼），二会瑜伽（二）。初始教会本论（此与），二终教会宝性（宝性）。三引涅槃（又是涅槃），三结说（这些）。二略辨习种（那些习气），三通明性习（又生起）。三一乘（二）：首先是同教（第三），二是别教（二）：首先是正显（二缘），二是别示（如果随顺）。二问以具成（二）：首先是提问（问道），二是回答（二）：首先是分门（回答说），二是演释（二）：首先是约法辨隐显相收（三）：首先是标示（最初的意义），二是徴释（什么是），三是显玄（意义虽然）。三约顿教（三约）。三结（上面所说）。第三行位差别（二）：首先是牒章通示（第三），二是依义别释（三）：首先是小乘（四）：首先是位相（最初的），二是不退（二不），三是行相（那些行为），四是问显（问什么）。二是三乘（三）：初始教（三）：首先是位相（二）：首先是总别牒分（如果依照），二是就别演释（二）：首先是回心（二）：首先是显相（二）：首先是正显（二）：首先是明见等四五（一为），二是明干等十地（又也）。二是指广（又是这个）。二是问成（问什么）。二是直进（三）：首先是显相（三）：首先是示本教（二为），二是似小乘（又以），三是似回心（又也）。二是问成（二）：首先是直问似小乘（问什么），二是转问为直进（如果问），三是引示（二）：首先是所似（二）：首先是示声闻（就像），二是例缘觉（如说），二是能似（于菩）。二是不退（二）：首先是通辨三乘（二）：首先是正示（二不），二是指判（应当知道），二是别明菩萨（也可以）。三是行相（二）：首先是引示（三明），二是判释（解释说）。二是终教（五）：首先是