English
English version Pointing to Completion (Liang Dynasty Collection) - Two References to Teachings (Three): First, referencing two treatises (also those), two assemblies of Yoga (two). Initially, the teaching assembly's main treatise (this and), secondly, the final teaching assembly's Ratnagotra (Ratnagotra). Third, referencing Nirvana (also Nirvana), third, concluding remarks (these). Two, briefly distinguishing habitual seeds (those habits), three, comprehensively clarifying nature and habit (also arising). Three, the One Vehicle (two): First, the common teaching (third), second, the distinct teaching (two): First, directly revealing (two conditions), second, separately indicating (if following). Two, questioning to fully establish (two): First, the question (asking), second, the answer (two): First, dividing the categories (answering this), second, elaborating and explaining (two): First, explaining the hidden and manifest aspects in relation to the Dharma (three): First, stating the indication (the initial meaning), second, inquiring and explaining (what is), third, revealing the profound (although the meaning). Three, in relation to the Sudden Teaching (three aspects). Three, conclusion (what was said above). ○ Third, the differences in stages of practice (two): First, generally indicating by quoting the chapter (third), second, separately explaining based on the meaning (three): First, the Hinayana (four): First, the stage (the initial one), second, non-retrogression (two not), third, the characteristics of practice (those practices), fourth, questioning and revealing (asking what). Second, the Three Vehicles (three): Initial Teaching (three): First, the stage (two): First, generally and separately quoting and dividing (if relying on), second, elaborating and explaining based on the distinctions (two): First, turning the mind (two): First, revealing the appearance (two): First, directly revealing (two): First, clarifying the four or five views, etc. (one as), second, clarifying the ten grounds, etc. (also). Second, pointing to the extensive (also this). Second, questioning to establish (asking what). Second, direct advancement (three): First, revealing the appearance (three): First, showing the original teaching (two as), second, resembling the Hinayana (also with), third, resembling the turning of the mind (also). Second, questioning to establish (two): First, directly asking about resembling the Hinayana (asking what), second, transforming the question into direct advancement (if asking), third, guiding and showing (two): First, what it resembles (two): First, showing the Sravakas (just like), second, exemplifying the Pratyekabuddhas (as said), second, what is capable of resembling (in the Bodhisattva). Second, non-retrogression (two): First, generally distinguishing the Three Vehicles (two): First, directly showing (two not), second, pointing and judging (should know), second, separately clarifying the Bodhisattvas (also can). Third, the characteristics of practice (two): First, guiding and showing (three clarifying), second, judging and explaining (explaining says). Second, the Final Teaching (five): First is --------------------------------------------------------------------------------
Chinese
位相(二)初直示(若依)二拣显(二)初拣影小(亦不)二拣信心(又于)二不退(二)初正显(又仁)二转释(设本)三行相(其行)四结判(是故)五问成(问此)三顿教(二)初约离言(若依)二约寄言(若寄)三一乘(二)初牒分(若依)二释相(二)初同教(一摄)二别教(三)初释相(二)初标分(二据)二列释(三)初约寄位显(二)初六位互融(二)初正明(一约)二引证(经云)二因果无二(又以)二报明位相(二)初牒分(二约)二演释(三)初见闻位(一成)二解行位(二)初引天子(二亦)二引善财(又如)三证果海(二)初引示(三证)二释显(当知)三约行明位(二)初行中二位(三约)二位内行相(二)初解行位(四)初所感身土(二)初正明(其身)二料拣(若三)二所起化用(又彼)三福所感宝(其福)四依位结成(当知)二信满位(若约)二料拣三别成(十四)初疑三滥一问(问前)二拣一异三答(答彼)三一三位同问(同义)四寄三显一答(答为)五后位何用问(问既)六一中一切答(答说)七初后义例问(问若)八始末义齐答(答实)九位无阶降问(问若)十善巧安立答(二)初示义(答以)二显融(但以)十一信初信满问(问若)十二寄三得位答(答若)十三是住非信 问(问若)十四行佛非住答(答由)○第四修行时分(五)初小乘(二)初约三人(三)初示三根(第四)二明劫量(此中)三问释成(问何)二约二身(二)初法身(又依)二生身(生身)二始教(三)初正明时劫(三)初正明(若依)二劫量(但此)三依身(仍此)二示修相好(又依)三问答释成(问三)三终教(三)初定三无数(三)初定三祗(若依)二成报佛(又此)三无百劫(文亦)二不计劫数(二)初胜天王(二不)二宝云经(二)初引经(二据)二释义(解云)三问成二说(问何)四顿教(若依)五圆教(若依)○第五修行依身(二)初标章(第五)二随释(五)初小乘(若依)二始教(二)初回心(若始)二直进(二)初约寄位(若依)二就实报(二)初正明(二就)二通妨(二)初正问(二)初问八地无现惑(问八)二答结生唯种子(二)初夺直进(三)初正答(答若)二引证(故离)三夺释(解云)二可回心(若约)二转难(二)初蹑前引难(问若)二依理作答(二)初正答(答此)二广示(三)初标(然此)二列(十)初罗汉同佛(一说)二寄分大小(二亦)三寄因异果(三第)四仁王寄地(四七)五本业寄法(五初)六梁论寄位(六世)七比量分齐(七于)八终教不退(八地)九信满超乘( 现代汉语译本 问（问若）：十四行佛非住于何处？ 答（答由）：第四修行时分包含五个方面： 一、小乘（分为两部分）： 1. 关于三人（分为三部分）： (1) 首先阐述三根。 (2) 其次说明劫量（在此之中）。 (3) 第三问答解释。 问：什么是劫量？ 2. 关于二身（分为两部分）： (1) 首先是法身。 (2) 其次是生身。 二、始教（分为三部分）： 1. 首先明确时劫（分为三部分）： (1) 首先明确。 (2) 其次是劫量。 (3) 依据身。 2. 其次展示修习相好。 3. 第三问答解释。 问：什么是三无数劫？ 三、终教（分为三部分）： 1. 首先确定三无数劫（分为三部分）： (1) 首先确定三祗。 (2) 其次成就报佛。 (3) 没有百劫。 2. 其次不计劫数（分为两部分）： (1) 胜天王。 (2) 《宝云经》（分为两部分）： (1) 首先引用经文。 (2) 其次解释含义。 3. 第三问答成就二说。 问：什么是二说？ 四、顿教。 五、圆教。 五、修行所依之身（分为两部分）： 1. 首先标明章节。 2. 其次随文解释（分为五部分）： (1) 小乘。 (2) 始教（分为两部分）： (1) 回心。 (2) 直进（分为两部分）： (1) 依据寄位。 (2) 就实报（分为两部分）： (1) 首先明确。 (2) 通达妨碍（分为两部分）： (1) 首先提问八地菩萨没有现行烦恼。 问：八地菩萨为何没有现行烦恼？ (2) 其次回答结生只有种子（分为三部分）： (1) 首先否定直进。 (2) 其次引用证据。 (3) 再次否定解释。 (3) 可以回心。 3. 转变困难（分为两部分）： (1) 首先根据前面的内容提出疑问。 问：如果这样，如何解释？ (2) 其次依据道理回答（分为两部分）： (1) 首先正面回答。 (2) 其次广泛阐述（分为三部分）： (1) 首先标明。 (2) 其次列举（十点）： (1) 罗汉等同于佛。 (2) 寄托于分大小。 (3) 寄托于因果不同。 (4) 《仁王经》寄托于地。 (5) 本业寄托于法。 (6) 《梁论》寄托于位。 (7) 比量分齐。 (8) 终教不退。 (9) 信满超乘。
English
English version Question (Wen Ruo): Where does the Fourteenth Practice of the Buddha not reside? Answer (Da You): The Fourth Practice is divided into five parts: 1. Hinayana (divided into two parts): 1. Concerning the Three Persons (divided into three parts): (1) First, explain the Three Roots. (2) Second, explain the Kalpa Measure (within this). (3) Third, question and explain. Question: What is the Kalpa Measure? 2. Concerning the Two Bodies (divided into two parts): (1) First is the Dharmakaya (法身). (2) Second is the Nirmanakaya (生身). 2. Beginning Teaching (divided into three parts): 1. First, clarify the Time and Kalpa (divided into three parts): (1) First, clarify. (2) Second is the Kalpa Measure. (3) Based on the Body. 2. Second, show the practice of auspicious marks. 3. Third, question and explain. Question: What are the Three Asamkhyeya Kalpas (三无数劫)? 3. Concluding Teaching (divided into three parts): 1. First, determine the Three Asamkhyeya Kalpas (divided into three parts): (1) First, determine the Three Asankhyas (三祗). (2) Second, achieve the Reward Buddha. (3) Without a Hundred Kalpas. 2. Second, do not count the Kalpas (divided into two parts): (1) King Shēngtiān (胜天王). (2) The *Ratnamegha Sutra* (*宝云经*) (divided into two parts): (1) First, quote the Sutra. (2) Second, explain the meaning. 3. Third, question and accomplish the Two Sayings. Question: What are the Two Sayings? 4. Sudden Teaching. 5. Perfect Teaching. 6. The Body on which Practice Relies (divided into two parts): 1. First, mark the chapter. 2. Second, explain according to the text (divided into five parts): (1) Hinayana. (2) Beginning Teaching (divided into two parts): (1) Turning the Mind. (2) Straight Advance (divided into two parts): (1) Based on Provisional Position. (2) Regarding the Actual Reward (divided into two parts): (1) First, clarify. (2) Understand Obstacles (divided into two parts): (1) First, ask why the Eighth Ground Bodhisattva has no manifest afflictions. Question: Why does the Eighth Ground Bodhisattva have no manifest afflictions? (2) Second, answer that rebirth only has seeds (divided into three parts): (1) First, deny Straight Advance. (2) Second, cite evidence. (3) Third, deny the explanation. (3) Can turn the Mind. 3. Transforming Difficulties (divided into two parts): (1) First, raise questions based on the previous content. Question: If so, how to explain? (2) Second, answer according to reason (divided into two parts): (1) First, answer directly. (2) Second, elaborate extensively (divided into three parts): (1) First, mark. (2) Second, list (ten points): (1) Arhats are equal to Buddhas. (2) Entrusted to dividing large and small. (3) Entrusted to different causes and effects. (4) The *Renwang Sutra* (*仁王经*) is entrusted to the ground. (5) Fundamental Karma is entrusted to the Dharma. (6) The *Liang Lun* (*梁论*) is entrusted to the position. (7) Comparative Measurement. (8) Non-retrogression in the Concluding Teaching. (9) Faith Fulfillment Transcends the Vehicle. --------------------------------------------------------------------------------
Chinese
九信)十凡夫胜小(十初)三结(由有)三终教(二)初正显(若依)二问成(四)初留惑润生问(问若)二自在同生答(答若)三悲增智增问(问如)四滞见滞寂答(四)初理无增上(答如)二教有细粗(当知)三印生夺熟(若言)四存略指广(又此)四顿教五圆教(二)初正释(若依)二通妨(问何)○第六断惑分齐(二)初牒章(第六)二随释(三)初小乘(有云)二三乘(二)初渐教(二)初标分(若依)二随释(二)初约位灭惑相(二)初始教(二)初标乘指惑(初义)二依人明断(二)初二乘(三)初烦恼(二)初标分(先辨)二演释(二)初列障名数(五)初总标列(初中)二分二惑(于中)三识分别(四)初五识(五识)二意识(意识)三末那(末那)四异熟(其第)四明界别(二)初标拣(此分)二别释(二)初分别(其分)二俱生(其俱)五寄问成(问何)二断惑得果(二)初断分别(三)初标分(第二)二正显(三)初具缚凡(一若)二倍离欲(二若)三已离欲(三若)三引教(如瑜)二断俱生(三)初辨意识(二)初明地品(次断)二显出离(二)初渐(又进)二顿(四)初示相(二顿)二徴释(何者)三通妨(若尔)四引成(对法)二明末那(二)初正示(其末)二引结(故瑜)三寄问成 现代汉语译本 九信)十凡夫胜小(十初)三结(由有)三终教(二)初正显(若依)二问成(四)初留惑润生问(问若)二自在同生答(答若)三悲增智增问(问如)四滞见滞寂答(四)初理无增上(答如)二教有细粗(当知)三印生夺熟(若言)四存略指广(又此)四顿教五圆教(二)初正释(若依)二通妨(问何)○第六断惑分齐(二)初牒章(第六)二随释(三)初小乘(有云)二三乘(二)初渐教(二)初标分(若依)二随释(二)初约位灭惑相(二)初始教(二)初标乘指惑(初义)二依人明断(二)初二乘(三)初烦恼(二)初标分(先辨)二演释(二)初列障名数(五)初总标列(初中)二分二惑(于中)三识分别(四)初五识(五识)二意识(意识)三末那(末那)四异熟(其第)四明界别(二)初标拣(此分)二别释(二)初分别(其分)二俱生(其俱)五寄问成(问何)二断惑得果(二)初断分别(三)初标分(第二)二正显(三)初具缚凡(一若)二倍离欲(二若)三已离欲(三若)三引教(如瑜)二断俱生(三)初辨意识(二)初明地品(次断)二显出离(二)初渐(又进)二顿(四)初示相(二顿)二徴释(何者)三通妨(若尔)四引成(对法)二明末那(二)初正示(其末)二引结(故瑜)三寄问成 九种信心，十种凡夫胜过小乘，（十种初心）三种结缚（由于存在），三种终极教义。（二）首先是正面阐述（如果依据），其次是问答构成。（四）首先是保留迷惑以滋润生命的问题（如果问），其次是自在地共同产生回答（如果回答），再次是悲心增长智慧增长的问题（如果问），最后是停滞于见解停滞于寂灭的回答。（四）首先是道理上没有增上（如果回答），其次是教义上有粗有细（应当知道），再次是用印证来夺取成熟（如果说），最后是保存简略而指向广阔（又此）。四种顿悟教义，五种圆满教义。（二）首先是正面解释（如果依据），其次是普遍消除妨碍（如果问）。○第六，断除迷惑的界限。（二）首先是提纲挈领（第六），其次是随文解释。（三）首先是小乘（有人说），其次是三乘。（二）首先是渐进教义。（二）首先是标明分判（如果依据），其次是随文解释。（二）首先是根据果位来消灭迷惑的表相。（二）首先是初始教义。（二）首先是标明乘别并指出迷惑（最初的意义），其次是依据人来阐明断除（二）首先是二乘。（三）首先是烦恼。（二）首先是标明分判（首先辨别），其次是演说解释。（二）首先是列举障碍的名称和数量。（五）首先是总的标明列举（最初之中），其次是区分两种迷惑（其中），再次是区分意识。（四）首先是五识（五识），其次是意识（意识），再次是末那（末那），最后是异熟识（它的第）。四是阐明界限差别。（二）首先是标明拣择（此分），其次是分别解释。（二）首先是分别（它的分别），其次是俱生（它的俱生）。五是寄托问题以构成（如果问）。二是断除迷惑而获得果位。（二）首先是断除分别（三）首先是标明分判（第二），其次是正面阐述。（三）首先是具有束缚的凡夫（一，如果），其次是加倍地远离欲望（二，如果），再次是已经远离欲望（三，如果）。三是引用教义（如瑜）。二是断除俱生。（三）首先是辨别意识。（二）首先是阐明地和品（其次断），其次是显现出离。（二）首先是渐进（又进），其次是顿悟。（四）首先是显示表相（二，顿），其次是征问解释（什么），再次是普遍消除妨碍（如果这样），最后是引用来构成（对法）。二是阐明末那。（二）首先是正面指示（它的末），其次是引用总结（故瑜），三是寄托问题以构成