不規則的腳註和行距

Question

一些建議：

使用\footnote{...}而不是\footnotemark \footnotetext{...}作品正好（出現 91 次）。
無需針對環境\textbf的指令。\itemsdescription
\par請養成創建全空行而不是（170 多個實例）的習慣。
最後但並非最不重要的一點是，建立一個名為\mysubvia的宏
```
\newcommand\mysub[1]{\textsubscript{\textbf{\{#1\}}}}
```
並取代所有 260 多個 [!!] 實例
```
$_{\mbox{\footnotesize{\textbf{\{{...}\}}}}}$
```
和\mysub{...}。程式碼的可讀性將得到不可估量的提高。

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\begin{document}

\begin{center}
\Large{I\@. Editorial conventions}
\end{center}

\begin{description}[align=left, leftmargin=3.5cm, style=sameline]
\itemsep0em 

%\begin{itemize}
\item[Chonging] \textit{Chonging Canon} 崇寧藏 (宮).
\item[Fangshan] \textit{Fangshan Stone-Carved Canon} 房山石經 (石).
\item[Hongwu]   \textit{Howngu Southern Canon} 洪武南藏.
\item[Jin]     \textit{Jin Canon} 金藏.
\item[Jingshan] \textit{Jingshan Canon} 徑山藏 (明, 徑).
\item[2nd Goryeo] \textit{Second Edition of the Korean Canon} 高麗藏再雕板 (麗).
\item[Puning]   \textit{Puning Canon} 普寧藏 (元, 普).
\item[Qing]    \textit{Qing Canon} 淸藏.
\item[Qisha]       \textit{Qisha Canon} 磧砂藏 (磧).
\item[T]        Takakusu Junjirō and Watanabe Kaikyō, chief eds., \textit{Taishō shinshu daizōkyo}, vol.~30, pp.\ 345a--356a. (Each page contains three segments which are referred as `a', `b', and `c'.)  大正新修大藏經.
\item[Yongle-nan]   \textit{Southern Canon of the Yongle Era} 永樂南藏 (南).
\item[Shōsō-in] \textit{Imperial Manuscript Collection of Shōsō-in} 正倉院 (聖).
\item[Zifu] \textit{Zifu Canon} 資福藏 (宋, 資).
\item[ZC]   \textit{Zhonghua Canon} Editing Bureau ed., `\textit{Zhonghua dazangjing (Hanwen bufen)}', vol.~27, pp.\ 454a--473c. (Each page contains three segments which are referred as `a', `b', and `c'.). 中華大藏經.           
\end{description}

\clearpage
\pagestyle{headings}

\begin{center}
\textsc{\large Critical Edition of the Chinese} 

聞所成地: 內明處
\end{center}

\begin{linenumbers}
\mysub{T 345a17; ZC 454a2} 本地分中聞所成地第十之一 

\mysub{T 345a18; ZC 454a3} 已說\footnote{說 T. : 記 Qisha, Puning, Southern Canon of Youngle Era. The author adopts the font of the printed Taishō edition as many as possible.} 有心無心地。\footnote{Corresponding passages of Sankrit and Tibetan are included in the previous chapter.} 

云何聞所成地? \sn{0} 謂\footnote{謂 means `namely', `that is to say' and so on. Neither Sanskrit nor Tibetan supports 謂 here. The translator might insert this term to facilitate Chinese readers' understanding.} 

\mysub{ZC 454a4}若略
\mysub{T 345a19}說, 於五明處, 名句文身無\footnote{無 T. : 无 ZC.}量差\mysub{ZC 454a5}別\footnote{名句文身\uline{無量差別} `\uline{Infinite diversities} of a group of names, words, and letters'  corresponds to `\uline{through analyzing} names, words, and letters \uline{elaborately}' \textit{nāma\uline{śah}, pada\uline{śah}, vyañjana\uline{śah}}. The adverbial suffix \cw śaḥ implies the dissolution of a whole entity into many parts (SPEIJER 1998, 186). Furthermore, neither Sanskrit nor Tibetan support `group' 身 at this phrase.}, 覺慧爲\footnote{爲 T. : 為 ZC.}\mysub{T 345a20}先, (1)\footnote{The author adds Arabic numbers to the text when needed.} 聽聞。 (2) 領受。 (3) 讀誦。 (4) 憶念, (5) 又\mysub{ZC 454a6}於依止名身句\mysub{T 345a21}身文身義中, 無倒解\mysub{ZC 454a7}了。 如是名爲聞所成\mysub{T 345a22}地。

何等名五明處? \mysub{ZC 454a8} 謂: (1) 內明處。 (2) 醫方明處。 (3) 因\mysub{T 345a23}明處。 (4) 聲明處。 (5) \mysub{ZC 454a9}工業明處。 

\mysub{T 345a24; ZC 454a10} \sn{1} 云何內明處? 當知略說由四種相: (1) 一、\footnote{The Chinese numerations, 一, 二, 三, 四, seem like Xuanzang's addition for clarification as DELEANU points out (2006, p. 413, n. 14).} \mysub{ZC 454a11}由\footnote{The word `from' 由 well corresponds to the ablative character of Sanskrit suffix \textit{taḥ}.}事\mysub{T 345a25}施設建立相。(2) 二、 由想差別施設\mysub{ZC 454a12}建立相。(3)  三、 由\mysub{T 345a26}攝聖敎\footnote{敎 T. : 教 ZC.}義相。 (4) 四、 由佛敎\mysub{ZC 454a13}所應知處相。

\mysub{T 345a27; ZC 454a14} \sn{1.1} 云何事施設建立相? 謂三種事, 總\footnote{總 T. : 捴 ZC.}攝\mysub{ZC 454a15}一切諸\mysub{T 345a28}佛言敎: (1) 一、素怛纜事。(2) 二、毘\footnote{毘 T. : 毗 ZC.}奈\mysub{ZC 454a16}耶事。(3) 三、摩怛履\mysub{T 345a29}迦事。如是三事, 攝事\mysub{ZC 454a17}分中當廣分別。

\mysub{T 345b1; ZC 454a18} \sn{1.2} 云何想差別施設建立相? 

嗢拕南曰。\sn{1.2.1}  

\begin{verse}
\mysub{T 345b2; ZC 454a19}句迷惑戲論 住眞\footnote{眞 T. : 真 ZC.}實淨妙 

\mysub{T 345b3} 寂靜性道理 \mysub{ZC 454a20} 假施設現觀 

\end{verse} 

\mysub{T 345b4; ZC 454a21} 云何句? 謂:\sn{1.2.1.1} 

內\footnote{Chinese translatior seems to add `internal' 內 for clarifying the meaning as well as producing a four-syllable phrase. The rhythmical unit is the most widespread in Chinese prose as DELEANU mentions (2006, p. 412, n. 8).}六處: \sn{1.2.1.1.1.1} (1) 無量境界。(2) 無量方\mysub{ZC 454a22}所。(3) 無量\mysub{T 345b5}時分;

復有三界。\sn{1.2.1.1.1.2} 謂\footnote{`Moreover' 復有 and `namely' 謂 correspond neither Sanskrit nor Tibetan. These are understood in terms of the rhythmical perspective. Further notes on these two terms will be omitted for preventing too many repetitions.}: (1) 欲界 (2) 色界 (3) \mysub{T 345b2; ZC 454a23}無色界;\footnote{Three translations include common additional terms `world' 世界 which neither Sanskrit nor Tibetan support. Moreover, the second term 中千世界 do not show the number `two' which corresponds to Sanskrit \textit{dvi} and Tibetan \textit{gnyis pa}.}

又有\footnote{Chinse `again' 復有 and Tibetan `moreover' \textit{gzhan yang} agrees well. Apart from these two, Sanskrit \textit{apare} is understood as a pronoun.}\mysub{T 345b6}三界。\sn{1.2.1.1.1.3} 謂: (1) 小千世界。(2) 中千\mysub{ZC 454b1}世界。(3) 三千大千世界; 

\mysub{T 345b7}復有四衆。謂: \sn{1.2.1.1.1.4} (1) 在\mysub{ZC 454b2}家衆。(2) 出家衆。(3) 鄔波索迦衆。\mysub{T 345b8}(4) 非人衆;

復\mysub{ZC 454b3}有三受。\sn{1.2.1.1.1.5}謂: (1) 苦受 (2) 樂受 (3) 不苦不樂受;\footnote{Three items have additional `feeling' 受. Furthermore, the first and second terms are in reverse order.} 

%\clearpage
\mysub{T 345b9} \sn{1.2.1.1.1.6} 復\mysub{ZC 454b4}有三世。謂: (1) 過去世  (2) 未來世 (3) 現在世;\footnote{`Time/period' 世 is repeatedly added at the end of three terms.}

復\mysub{ZC 454b5}有三\mysub{T 345b10}寶。\sn{1.2.1.1.1.7} 謂: (1) 佛寶 (2) 法寶 (3) 僧寶;

%僧의 표기가 제대로 되지 않는다. Taishō 프린트 버전은 우리나라에서 자주 쓰는 僧이다. 그러나 중화대장경은 다른 폰트로 표기되어 있다. 이것을 함께 표기할 수 있는 폰트가 있을까?  
復有三法。\sn{1.2.1.1.1.8}\mysub{ZC 454b6}謂: (1) 善法 (2) 不善\mysub{T 345b11}法 (3) 無記法;\footnote{Three items have additional `dharma' 法.}

復有三雜染。\sn{1.2.1.1.1.9} \mysub{ZC 454b7}謂: (1) 煩惱雜染。\ (2) 業雜染。\mysub{T 345b12} (3) 生雜染;

復有四\mysub{ZC 454b8}聖諦。\sn{1.2.1.1.1.10} 謂: (1) 苦聖諦。(2) 集聖諦。\mysub{T 345b13} (3) 滅聖諦。(4) 道聖\mysub{ZC 454b9}諦;\footnote{`Truth' 諦 are repeatedly added at the end of each term.}

復有九次第等至。\sn{1.2.1.1.1.11} 謂: (1) 初靜慮\mysub{T 345b14}等至\mysub{ZC 454b10}。乃至。(9) 滅想受等至;

復有三十七菩提\mysub{ZC 454b11}分\mysub{T 345b15}法。\sn{1.2.1.1.1.12}謂: (1) 四念住。(2) 四正斷\footnote{斷 T. : 断 ZC.}。(3) 四神足。(4) 五根。\mysub{ZC 454b12}(5) 五力。(7) 七\mysub{T 345b16}覺支。(7) 八道支;\footnote{Each group shows the number of constituents only in Chinese translation.} 

復有四沙門果。\sn{1.2.1.1.1.13}\mysub{ZC 454b13}謂: (1) 預流果。(2) 一\mysub{T 345b17}來\footnote{來 T. : 来 ZC.} 果。(3) 不還果。(4) 最\footnote{最 T. : 㝡 ZC.}勝阿羅\mysub{ZC 454b14}漢果;

復有衆多勝妙\mysub{T 345b18}功德\footnote{德 T. : 徳 ZC.}。\sn{1.2.1.1.1.14} 謂: (1) 無量 (2) 解\mysub{ZC 454b15}脫。(3) 勝處 (4) 遍處。\footnote{Sanskrit seems to suggest that the `unlimited' 無量 modifies not only 解脫 but also 勝處 along with 遍處.} (5) 無諍 (6) 願智。(7) 無礙\footnote{礙 T. : 㝵 ZC.}\mysub{T 345b19}解 (8) 六神\mysub{ZC 454b16}通等。

 % (1) 無量과 (2) 解脫을 구분했다.
%\clearpage
復有方廣大乘\textemdash\footnote{乘 T. : 乗 ZC.; Chinese has `mahāyāna' 大乘 which is supported by neither Sanskrit nor Tibetan. However, the translator might be aware of the usage of \textit{vaipulya}. The term can be used to designate Mahāyāna scriptures along with its original meaning.} \sn{1.2.1.1.2.0}

五事。\sn{1.2.1.1.2.1}謂: (1) 相 (2) 名 (3) 分\mysub{T 345b20; ZC 454b17}別 (4) 眞如 (5) 正智;

復有二空性。\sn{1.2.1.1.2.2}謂: (1) 補特伽\mysub{ZC 454b18}羅空性。\mysub{T 345b21}及\footnote{及 \ ‘and’ \ is supported by both Sanskrit and Tibetan. Besides, it produces the most favored four-syllable system.} (2) 法空性;

復有二無我性。\footnote{Neither Sanskrit nor Tibetan support 性 `nature.' The translator seems to add it repeatedly.} \sn{1.2.1.1.2.3} 謂:\mysub{ZC 454b19} (1) 補特伽羅無我\mysub{T 345b22} 性。及 (2) 法無我性;

復有\mysub{ZC 454b20}遠離二邊處中觀行。\sn{1.2.1.1.2.4}\mysub{T 345b23}謂: (1) 離增\footnote{增 T. : 増 ZC.} 益邊。(2) 離\mysub{ZC 454b21}損減\footnote{減 : 滅 Puning, Jingshan, Qisha, Southern Canon of the Youngle Era, Qing.}邊;

 %益을 받쳐주지 못한다! 增
 復有四種眞實。\sn{1.2.1.1.2.5}謂: \mysub{T 345b24} (1) 世間所成\mysub{ZC 454b22} 眞實。(2) 道理所成眞實\footnote{SCHMITHAUSEN reconstructs \textit{yuktiprasiddhaṃ} based on \textit{rigs pa'i grags pa dang} in addition to 道理所成眞實.}。(3) 煩惱障淨智\mysub{T 345b25}所\mysub{ZC 454b23}行眞實。(4) 所知障淨智所行眞實;


 復有\mysub{ZC 454c1}四尋\mysub{T 345b26}思。\sn{1.2.1.1.2.6} 謂: (1) 名尋思。(2) 事尋思。(3) 自性假立\mysub{ZC 454c2}尋思。(4) 差別假\mysub{T 345b27}立尋思;

 復有四如實遍\sn{1.2.1.1.2.7}\mysub{ZC 454c3}智。謂: (1) 名尋思所引如\mysub{T 345b28}實遍智。(2) 事尋思\mysub{ZC 454c4}所引如實遍智。(3) 自性假立尋\mysub{T 345b29}思所引\mysub{ZC 454c5}如實遍智。(4) 差別假立尋思所引如實\mysub{T 345c1; ZC 454c6}遍智;\footnote{The translator seems to have intentionally added 如實遍智 to the second, third, and fourth items to facilitate clear understanding. Its Sanskrit equivalent, \textit{yathābhūta-parijñānaṃ}, commonly belongs to them without repetition.}

 %\clearpage
復有三種自性。\sn{1.2.1.1.2.8}謂: (1) 遍計所執自\mysub{ZC 454c7}性。(2) 依他\mysub{T 345c2}起自性。(3) 圓成實自性;\footnote{Sanskrit and Tibetan items are in reverse order. Furthermore, each item has the word `nature' 自性 only in Chinese.}

復有三\mysub{ZC 454c8}無性性。\sn{1.2.1.1.2.9}謂: (1) 相無\mysub{T 345c3}性性。(2) 生無性性。(3) 勝義\mysub{ZC 454c9}無性性;

 復有五相大菩\mysub{T 345c4}提。\sn{1.2.1.1.2.10}謂: (1) 自性故。\mysub{ZC 454c10}(2) 功能故。(3) 方便故。(4) 轉故。(5) 還故;

復\mysub{T 345c5}有五種\mysub{ZC 454c11}大乘:\sn{1.2.1.1.2.11} 一、種子。二、趣入。三、次第。四、正\mysub{T 345c6}行。\mysub{ZC 454c12}五、正行果;

(1) 最初發心。\footnotemark \sn{1.2.1.1.2.12.1}(2) 悲愍有情。(3) 波羅\mysub{ZC 454c13}蜜\mysub{T 345c7}多。 (4) 攝衆生事。\footnotetext{Chinese does not include any phrase corresponding to \textit{tathā}.} \footnotemark 自他相續成熟;

\footnotetext{Sanskrit \textit{saṃgrahavastubhiḥ} does not support 衆生 in Chinese. However, this addition seems appropriate when we take the existence of the `chapter on the [four] bases for gathering [students]' \textit{saṃgrahavastupaṭala} in the bodhisattvabhūmi into consideration.} 
 復有\mysub{ZC 454c14}五無量\mysub{T 345c8}想。\sn{1.2.1.1.2.12.2}謂: (1) 有情界無量想。(2) 世界無\mysub{ZC 454c15}量想。(3) 法界無量\mysub{T 345c9}想。(4) 所調伏界無量想。\mysub{ZC 454c16}(5) 調伏方便界無量想;\footnote{Each term has `immeasurable notion' 無量想 only in Chinese.}

  復\mysub{T 345c10} 有眞實義隨\mysub{ZC 454c17}至。\sn{1.2.1.1.2.12.3}\ 謂: (1) 於一切無量法中。遍隨\mysub{T 345c11}至眞如\mysub{ZC 454c18}及 (2) 於彼智。復有不思議威德, 勝解,\footnotemark \ 無\mysub{T 345c12; ZC 454c19}障礙智;\footnotetext{SCHMITHAUSEN(2000, p. 249, n. 16) points out that 勝解 which is rendered as \textit{adhmukti} is problematic. Instead, he suggests \textit{vimukti} which usually corresponds to 解脫.}  

(1) 三十二大士夫相。\sn{1.2.1.1.2.12.4} (2) 八十種隨\mysub{ZC 454c20}形相。(3) 四\mysub{T 345c13}種一切相淸\footnote{淸 T.: 清 ZC.}淨。(4) 十力 (5) 四無所\mysub{ZC 454c21}畏。(6) 三念住 (7) 三不\mysub{T 345c14}護。(8) 大悲 (9) 無忘失法。(10) 拔\mysub{ZC 454c22}除習氣 (11) 一切相妙智等。\footnote{Neither Sanskrit nor Tibetan supports 等 `and so on.'} 

\mysub{T 345c15}如是諸句。略\mysub{ZC 454c23}唯\footnotemark 二句。\sn{1.2.1.1.3}謂: (1) 聲聞乘中所說句。及\mysub{T 345c16} (2) 大乘\mysub{ZC 455a1}中所說句。

\footnotetext{唯 T. : 惟 ZC. Neither Sanskrit nor Tibetan supports `only'.}
\mysub{T 345c17; ZC 455a2}云何迷惑。\footnote{亂心 is adapted for the same term in a passage of the SacAcBh. 心亂不亂建立者。謂四顚倒顚倒其心。名爲亂心 (T30, no. 1579, p. 344c26-27)} \sn{1.2.1.2}謂四顚\footnote{顚 T. : 顛 ZC.}倒。一、於無常計常\mysub{ZC 455a3}顚倒。\mysub{T 345c18}二、於苦計樂顚倒。三、於不淨計\mysub{ZC 455a4}淨顚倒。四、\mysub{T 345c19}於無我計我顚倒。\footnote{Each topic has `perversion’ \ 顚倒 only in Chinese.}

\mysub{T 345c20; ZC 455a5}云何戲論。\sn{1.2.1.3}謂: (1) 一切煩惱及 (2) 雜煩惱諸\footnote{Chinese translation adopts 一切 and 諸. These two expressions mean `all,' `whole,' `entire' and so on. On the other hand, Sanskrit and Tibetan take just plural form.}\mysub{ZC 455a6}蘊。

 %중화대장경에 "뇌"는 폰트가 없다.
云何\mysub{T 345c21}住。\sn{1.2.1.4}謂: (1) 四識住或 (2) 七識住

\mysub{T 345c22; ZC 455a7}云何眞實。\sn{1.2.1.5}謂: (1) 眞如及 (2) 四聖諦 

\mysub{T 345c23; ZC 455a8}云何淨。\sn{1.2.1.6}謂三淸淨性: 一、自體淸淨性。\mysub{ZC 455a9}二、境界\mysub{T 345c24}淸淨性。三、分位淸淨性

\mysub{T 345c25; ZC 455a10}云何妙。\sn{1.2.1.7} \ 謂: 佛法僧寶\footnote{Only Chinese translation explicitly enumerates the contents of three jewels. Neither \textit{trīṇi ratnāni} not \textit{dkon mchog gsum} does.}名最微妙。墮最\mysub{ZC 455a11}第一施\mysub{T 345c26}設中故 

\mysub{T 345c27; ZC 455a12}云何寂靜。\sn{1.2.1.8}謂: 從善法欲。乃至。一切菩\mysub{ZC 455a13}提分\mysub{T 345c28}法。及所得\footnote{所得 `acquired' seems to be inserted to clarify meaning. Neither \textit{saphalāḥ} nor \textit{'bras bu dang bcas pa} supports the phrase.}果。皆名寂靜 

\mysub{T 345c29; ZC 455a14}云何性。\sn{1.2.1.9}謂: 諸法體相。(1) 若自相。(2) 若共相。\mysub{ZC 455a15}(3) 若假立\mysub{T 346a1}相。(4) 若因相。(5) 若果相等\footnote{Neither Sanskrit nor Tibetan support `and so on' 等.} 

\mysub{T 346a2; ZC 455a16}云何道理。\sn{1.2.1.10}謂: (1) 諸\footnote{Neither Sanskrit nor Tibetan support `all' 諸.}緣\footnote{緣 T. : 縁 ZC.}起及 (2) 四道理 

\mysub{T 346a3; ZC 455a17}云何假施設。\sn{1.2.1.11}謂: (1) 於唯法。假立補特伽\mysub{ZC 455a18}羅。及\mysub{T 346a4}(2) 於唯相。假立諸\footnote{Neither Sanskrit nor Tibetan support the `entire' 諸 grammatically.}法 

\mysub{T 346a5; ZC 455a19}云何現觀。\sn{1.2.1.12} 謂: 六\footnote{六 T., ZC. : 六種 Chongin, Zifu, Puning, Jingshan, Fangshan, Qisha, Southern Canon of the Yongle Era, Qing}現觀。如有尋有伺地\mysub{ZC 455a20} 已說。 

\mysub{T 346a6}復次嗢拕南曰\sn{1.2.2}  

\begin{verse}
\mysub{T 346a7; ZC 455a21}方所位分別　作執持增減\footnote{Neither Sanskrit nor Tibetan support `decrease' 減 in this verse.} 

\mysub{T 346a8} 冥言所覺上　\mysub{ZC 455a22} 遠離轉藏護\footnote{藏 T. : 蔵 ZC.} 

\end{verse} 

\mysub{T 346a9; ZC 455a23}云何方所。\sn{1.2.2.1}謂\footnote{Neither Sanskrit nor Tibetan support `that is to say' 謂 in this paragraph.}: 色蘊 

\mysub{T 346a10; ZC 455b1}云何位。\sn{1.2.2.2}謂: 受蘊 

\mysub{T 346a11; ZC 455b2}云何分別。\sn{1.2.2.3}謂: 想蘊 

\mysub{T 346a12; ZC 455b3}云何作。\sn{1.2.2.4}謂: 行蘊 

\mysub{T 346a13; ZC 455b4}云何執持。\sn{1.2.2.5}謂: 識蘊 

\mysub{T 346a14; ZC 455b5}云何增。\sn{1.2.2.6}謂 有二種: 一、煩惱增。二、業增。

\mysub{ZC 455b6}如增\mysub{T 346a15}有二種。\sn{1.2.2.7}當知減亦爾 

\mysub{T 346a16; ZC 455b7}云何冥。\sn{1.2.2.8}謂: (1) 無明及 (2) 疑 

\mysub{T 346a17; ZC 455b8}云何言。\sn{1.2.2.9}謂: 諸如來\footnote{Only Chinese translation has 如來 which corresponds to \textit{buddha}.}十二分敎。說名爲言。

云何\mysub{T 346a18; ZC 455b9}所覺。\sn{1.2.2.10}謂: 彼彼言音\footnote{Neither Sanskrit nor Tibetan support 言音.} 所說之義。名\mysub{ZC 455b10}爲所覺 

\mysub{T 346a19; ZC 455b11}云何上。\sn{1.2.2.11}謂: 四沙門果 

%\clearpage
\mysub{T 346a20; ZC 455b12}云何遠離。\sn{1.2.2.12}謂五種遠離: 一、惡行遠離。\mysub{ZC 455b13} 二、欲遠\mysub{T 346a21}離。三、資具遠離。四、憒鬧遠離。\mysub{ZC 455b14}五、煩惱遠離

%\clearpage
\mysub{T 346a22; ZC 455b15}云何轉。\sn{1.2.2.13}謂: 三界五趣 

\mysub{T 346a23; ZC 455b16}云何藏護。\sn{1.2.2.14}謂: (1) 追戀過去。(2) 希慕未來。(3) 耽\footnote{耽 T. : 躭 ZC.}\mysub{ZC 455b17}著\footnote{著 T. : 着 ZC.}現\mysub{T 346a24; ZC 455b15}在。

復次嗢拕南曰\sn{1.2.3}  

\begin{verse}
\mysub{T 346a25; ZC 455b18}思擇與現行　睡眠及相屬\footnote{屬 T. : 属 ZC.}　　

\mysub{T 346a26}諸相攝相應　\mysub{ZC 455b19} 說任\footnote{任 T., ZC. : 住 Puning, Jingshan. Qisha, Southern Canon of the Yongle Era, Qing}持次第
\end{verse} 

\mysub{T 346a27; ZC 455b20}云何思擇? \sn{1.2.3.1}謂: 

一行。\sn{1.2.3.1.1}

順前句。\sn{1.2.3.1.1.1} 

順後句。\sn{1.2.3.1.1.2} 

四\mysub{ZC 455b21}句\footnote{Not Sanskrit but Tibetan support `word' 句 for this term.}。\sn{1.2.3.1.1.3}

無\mysub{T 346a28}事句\footnote{Neither Sanskrit nor Tibetan support `word' 句 for this term.}。\sn{1.2.3.1.1.4} 

復有\footnote{Neither Sanskrit nor Tibetan support `furthermore there are' 復有. The phrase seems to be inserted to divide paragraphs.} \sn{1.2.3.1.2.1} 有色法\footnote{Each term of Chinese translation has `dharma' 法.}, 無色法。 

有見\mysub{ZC 455b22}法, \sn{1.2.3.1.2.2}無見法。 

有\mysub{T 346a29}對法, \sn{1.2.3.1.2.3}無對法。

有漏法, \sn{1.2.3.1.2.4}無\mysub{ZC 455b23}漏法 

有爲法, \sn{1.2.3.1.2.5}無爲法。

\mysub{T 346b1}有諍法, \sn{1.2.3.1.2.6}無諍法。

\mysub{ZC 455c1}有味著法, \sn{1.2.3.1.2.7}無味著法。

依耽嗜\mysub{T 346b2}法, \sn{1.2.3.1.2.8} 依出\mysub{ZC 455c2}離法。

世間法, \sn{1.2.3.1.2.9}出世間法。

有繋屬法, \sn{1.2.3.1.2.10}無\footnote{無 Zifu, Qisha, Puning, Southern Canon of the Yongle Era, Jingshan, Qing, T.: 不 ZC.} \mysub{T 346b3; ZC 455c3}繋屬法。

内法, \sn{1.2.3.1.2.11}外法。

麁法, \sn{1.2.3.1.2.12}細法。

劣法, \sn{1.2.3.1.2.13}勝\mysub{ZC 455c4}法。

遠法, \sn{1.2.3.1.2.14}\mysub{T 346b4}近法。

有所緣法, \sn{1.2.3.1.2.15} 無所緣法 

相\mysub{ZC 455c5}應法, \sn{1.2.3.1.2.16}不相應法 

\mysub{T 346b5}有行法, \sn{1.2.3.1.2.17} 無行法 

有依\mysub{ZC 455c6}法, \sn{1.2.3.1.2.18}無依法。

因法, \sn{1.2.3.1.2.19}非因法 

\mysub{T 346b6}果法, \sn{1.2.3.1.2.20}非果法 

\mysub{ZC 455c7}異熟法, \sn{1.2.3.1.2.21}非異熟法 

有因法, \sn{1.2.3.1.2.22}非有\mysub{T 346b7}因法。

\mysub{ZC 455c8}有果法, \sn{1.2.3.1.2.23}非有果法。

有異熟法, \sn{1.2.3.1.2.24}非有異\mysub{ZC 455c9}熟\mysub{T 346b8}法。

有執受法, \sn{1.2.3.1.2.25}無執受法\footnote{`Dharma which has appropriation' 有執受法 and `dharma which does not have appropriation' 無執受法 are understood as bahuvrīhi compounds. However, neither Sanskrit \textit{upāttānupāttaḥ} nor Tibetan \textit{zin pa rnams dang| ma zin pa rnams dang|} supports bahuvrīhi. Rather, `appropriated dharma' 所執受法 and 'not appropriated dharma' 非所執受法 might be better alternatives. YOKOYAMA(1997, 81) shows that Skt. \textit{upātta} and Tib. \textit{zin pa} were rendered as 有執受, 執受, and 所執. Similarly, 非執受, 不受, 不執受, 無執受 were adopted to translate Skt. \textit{anupātta} and Tib. \textit{ma zin pa} (YOKOYAMA 1997, 19).} 

大種造法, \sn{1.2.3.1.2.26}\mysub{ZC 455c10}非大種造\mysub{T 346b9}法。


同分法, \sn{1.2.3.1.2.27}彼同分法 

有上\mysub{ZC 455c11}法, \sn{1.2.3.1.2.28}無上法。

%\clearpage
又有\footnote{Neither Sanskrit nor Tibetan support `furthermore there are' 又有. The phrase seems to be inserted to divide paragraphs.}過\mysub{T 346b10}去法, \sn{1.2.3.1.3.1}未來法, 現在\mysub{ZC 455c12}法。

善法, \sn{1.2.3.1.3.2} 不善法, 無記法。

欲\mysub{T 346b11}繋法, \sn{1.2.3.1.3.3}色繋\mysub{ZC 455c13}法, 無色繋法 

學法, \sn{1.2.3.1.3.4}無學法, 非學非\mysub{T 346b12}無\mysub{ZC 455c14}學法。 

見所斷法, \sn{1.2.3.1.3.5}修所斷法, 無斷法 

又\mysub{ZC 455c15}有\footnote{Neither Sanskrit nor Tibetan support `furthermore there are' 又有. The phrase seems to be inserted to divide paragraphs.}四\mysub{T 346b13}緣。謂: \sn{1.2.3.1.4.1}(1) 因緣。(2) 等無間緣。(3) 所緣緣。(4) 增\mysub{ZC 455c16}上緣。


又有\footnote{Neither Sanskrit nor Tibetan support `furthermore there are' 又有. The phrase seems to be inserted to divide paragraphs.}\mysub{T 346b14}四依: \sn{1.2.3.1.4.2} 一、法是依。非補特伽\mysub{ZC 455c17}羅。二、義是依。非\mysub{T 346b15}文。三、了義經是依。非\mysub{ZC 455c18}不了義。四、智是依。非\mysub{T 346b16}識。

又有\footnote{Neither Sanskrit nor Tibetan support `furthermore there are' 又有. The phrase seems to be inserted to divide paragraphs.}\sn{1.2.3.1.4.3}四無量\mysub{ZC 455c19}法 

四念住法。\sn{1.2.3.1.4.4} 

四正斷法。\sn{1.2.3.1.4.5} 

四\mysub{T 346b17}神足法。\sn{1.2.3.1.4.6}

五\mysub{ZC 455c20}根法 \sn{1.2.3.1.5.1} 

五力法 \sn{1.2.3.1.5.2} 

七覺支法 \sn{1.2.3.1.6} 

八支聖道\mysub{T 346b18}法 \sn{1.2.3.1.7} 

\mysub{ZC 455c21}四行跡法\footnote{Skt. \textit{catasṛbhiḥ pratisaṃvidbhiḥ} and Tib. \textit{so so yang dag par rig pa bzhi po} correspond to 四無礙解 instead of 四行跡法 (YOKOYAMA 1997, 877). For example, the previous paragraph(1.2.1.1.1.14) shows Skt. \textit{pratisaṃvidaḥ} is rendered into Tib. \textit{so so yang dag par rig pa} and Chi. 無礙解. Furthermore, Skt. \textit{pratipad} and Tib. \textit{lam} is rendered as 行跡 (YOKOYAMA 1996, 196).} \sn{1.2.3.1.8.1}

%이 번역 오류? 에 대해서는 나중에 좀 더 논해야 할 것 같다.
%\clearpage
四法跡法。\footnote{Tib. \textit{chos kyi gnas bzhi} corresponds to Chi. 四法跡法 (YOKOYAMA 1997, 448). However, Skt. \textit{dharmapada} is rendered as Tib. \textit{chos kyi tshig} and Chi. 句法, 法句 (YOKOYAMA 1997, 142) instead of \textit{chos kyi gnas} and 法跡.}

 \sn{1.2.3.1.8.2} 

%이 번역 오류? 에 대해서는 나중에 좀 더 논해야 할 것 같다.
奢摩他法。\sn{1.2.3.1.9}毘鉢\mysub{ZC 455c22}舍那\mysub{T 346b19}法。

增上戒法。\sn{1.2.3.1.10}增上心法。增上慧\mysub{ZC 455c23}法。\footnote{Chinese translation corresponds to neither Skt. \textit{śikṣā} nor Tib. {bslab pa rnams dang}}

解脫法。 \sn{1.2.3.1.11} \mysub{T 346b20}勝處法。遍處法。如是等法。\mysub{ZC 456a1}無量無邊。應當\mysub{T 346b21}思擇。\footnote{Neither Sanskrit nor Tibetan supports 如是等法。無量無邊。應當思擇。.} 

%\footnote{`Dharma' 法 should be removed. Skt. \textit{vimokṣābhivayatana} and Tib. \textit{rnam par thar pa dang zil gyis non pa\textquotesingle i skye mched} is rendered into 解脫勝處 (YOKOYAMA 1997, 255).}
\mysub{T 346b22; ZC 456a2}云何現行。謂: \sn{1.2.3.2}諸\footnote{Neither Sanskrit nor Tibetan support `all' 諸.}煩惱纏。\footnote{DELEANU(2006, p.506, fn.108) translates \textit{kleśaparyavasthānaṃ} into `the state of being possessed by defilements.' Whereas Tib. \textit{nyon mongs pas kun nas dkris pa} and Chi. 煩惱纏 are rendered into `[state of] being enwrapped[/ensnared].'} 

\mysub{T 346b23; ZC 456a3}云何睡眠。謂: \sn{1.2.3.3}諸\footnote{Neither Sanskrit nor Tibetan support `all' 諸.}煩惱隨眠。

\mysub{T 346b24; ZC 456a4}云何相屬。\sn{1.2.3.4} 

謂:\sn{1.2.3.4.1} 内\footnote{Sanskrit \textit{adhyātma} supports Chinese `internal' 內.}六處\footnote{Neither Tibetan nor Chinese are aware of the genitive case of Sanskrit sentence.}。於一身中。當知\mysub{ZC 456a5}展\footnote{展 T. : 属 ZC.}轉\footnote{Neither Sanskrit nor Tibetan support 展轉.}\mysub{T 346b25}互%\footnote{互 T. : 㸦 ZC.}
相繋屬\footnote{Both 相屬 and 繋屬 commonly correspond to Skt. {saṃbandha} and Tib. \textit{\textquotesingle brel pa} at the same time. The same holds for the following two cases.}。

 %Yumincho 폰트가 못 받쳐주고 있다.
又\sn{1.2.3.4.2}若此法能引彼法。\mysub{ZC 456a6}當知此彼互\mysub{T 346b26}相繫屬。

又\sn{1.2.3.4.3}諸\footnote{Neither Sanskrit not Tibetan support 諸.} 根境。當知\mysub{ZC 456a7}能取所取互相繫屬\footnote{Sanskrit \textit{bhāvena} corresponds to Tibetan \textit{tshul gyis} and Chinese 互相 respectively. According to YOKOYAMA(1997, 235), Sanskrit \textit{yogena} is frequently rendered into Tibetan \textit{tshul gyis} and Chinese 方便.} 

%\clearpage
\mysub{T 346b27; ZC 456a8} \sn{1.2.3.5} 云何攝。謂: 十六種攝。

一、\sn{1.2.3.5.1}界攝\footnote{Skt. \textit{dhātusaṃgrahaḥ}; Tib. \textit{\uline{rgyu bsdu ba} dang}; Chi. 一\uline{界攝}.}。

二、\sn{1.2.3.5.2}相攝。\mysub{ZC 456a9} 

三、\sn{1.2.3.5.3}種類\mysub{T 346b28}攝。

四、\sn{1.2.3.5.4}分位攝。

五、\sn{1.2.3.5.5}不相離攝。

六、\sn{1.2.3.5.6}\mysub{ZC 456a10}時攝。

七、\sn{1.2.3.5.7}方攝。\mysub{T 346b29} 

八、\sn{1.2.3.5.8}一分攝。

九、\sn{1.2.3.5.9}具分攝。

十、\sn{1.2.3.5.10}\mysub{ZC 456a11}勝義攝。

十一、\sn{1.2.3.5.11}蘊攝。

十\mysub{T 346c1}二、\sn{1.2.3.5.12}界攝\footnote{Skt. \textit{dhātusaṃgrahaḥ}; Tib. \textit{\uline{khams bsdu ba} dang}; Chi. 十二\uline{界攝}.}。

十三、\sn{1.2.3.5.13}處\mysub{ZC 456a12}攝。

十四、\sn{1.2.3.5.14}緣起攝。

十五、\sn{1.2.3.5.15}處非\footnote{非 T., ZC. : 攝 Puning, Jingshan, Zifu, Qisha, Southern Canon of the Yongle Era, Qing}\mysub{T 346c2}處攝。

十六、\sn{1.2.3.5.16}\mysub{ZC 456a13}根攝 

\mysub{T 346c3; ZC 456a14}云何相應。\sn{1.2.3.6}當知此相略有\footnote{Neither Sanskrit nor Tibetan supports 相略有 in Chinese.}五種。

一、與\mysub{ZC 456a15}他性\mysub{T 346c4}相應非自性。\sn{1.2.3.6.1} 

二、\sn{1.2.3.6.2}於他性中。\footnote{Skt. \textit{saṃprayoge}; Tib. \textit{mtshungs par ldan pa} are rendered into 於...中.}與不\mysub{ZC 456a16}相違相應\mysub{T 346c5}非相違。

三、\sn{1.2.3.6.3}於不相違中軟中上品與軟\mysub{ZC 456a17}中上\mysub{T 346c6}品自相應非餘品。

\mysub{ZC 456a18}四、\sn{1.2.3.6.4}於軟中上品中。同時\mysub{T 346c7}相應非異時。 

\mysub{ZC 456a19}五、\sn{1.2.3.6.5}於同時中。同地相應非異\mysub{T 346c8}地  

%\clearpage
\mysub{T 346c9; ZC 456a20}云何說。\sn{1.2.3.7}謂: 四種言說。一、見言說。二、聞\mysub{ZC 456a21}言說。三、\mysub{T 346c10}覺言說。四、知言說

\mysub{T 346c11; ZC 456a22}云何任\footnote{任 T. : 住 Puning, Jingshan.} 持。\sn{1.2.3.8}謂: 四食。一、段食。二、觸食。三、\mysub{ZC 456a23}意思\mysub{T 346c12}食。四、識食 

\mysub{T 346c13; ZC 456b1}云何次第。\sn{1.2.3.9}謂: 六種次第。

一、\sn{1.2.3.9.1}流轉次第。

\mysub{ZC 456b2}二、\sn{1.2.3.9.2}成所\mysub{T 346c14}作次第。

三、\sn{1.2.3.9.3}宣說次第。

四、\sn{1.2.3.9.4}生起\mysub{ZC 456b3}次第。

五、\sn{1.2.3.9.5}現觀次\mysub{T 346c15}第。

六、\sn{1.2.3.9.6}等至次第 

\mysub{T 346c16; ZC 456b4}復次嗢拕南曰。\sn{1.2.4}  

\begin{verse}
\mysub{T 346c17; ZC 456b5}所作及所緣 \ 亦瑜伽止觀 

\mysub{T 346c18}作意與敎授 \mysub{ZC 456b6} 德菩提聖敎 

\end{verse} 

\end{linenumbers} 

\end{document}

Answer 1

一些建議：

使用\footnote{...}而不是\footnotemark \footnotetext{...}作品正好（出現 91 次）。
無需針對環境\textbf的指令。\itemsdescription
\par請養成創建全空行而不是（170 多個實例）的習慣。
最後但並非最不重要的一點是，建立一個名為\mysubvia的宏
```
\newcommand\mysub[1]{\textsubscript{\textbf{\{#1\}}}}
```
並取代所有 260 多個 [!!] 實例
```
$_{\mbox{\footnotesize{\textbf{\{{...}\}}}}}$
```
和\mysub{...}。程式碼的可讀性將得到不可估量的提高。

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\begin{document}

\begin{center}
\Large{I\@. Editorial conventions}
\end{center}

\begin{description}[align=left, leftmargin=3.5cm, style=sameline]
\itemsep0em 

%\begin{itemize}
\item[Chonging] \textit{Chonging Canon} 崇寧藏 (宮).
\item[Fangshan] \textit{Fangshan Stone-Carved Canon} 房山石經 (石).
\item[Hongwu]   \textit{Howngu Southern Canon} 洪武南藏.
\item[Jin]     \textit{Jin Canon} 金藏.
\item[Jingshan] \textit{Jingshan Canon} 徑山藏 (明, 徑).
\item[2nd Goryeo] \textit{Second Edition of the Korean Canon} 高麗藏再雕板 (麗).
\item[Puning]   \textit{Puning Canon} 普寧藏 (元, 普).
\item[Qing]    \textit{Qing Canon} 淸藏.
\item[Qisha]       \textit{Qisha Canon} 磧砂藏 (磧).
\item[T]        Takakusu Junjirō and Watanabe Kaikyō, chief eds., \textit{Taishō shinshu daizōkyo}, vol.~30, pp.\ 345a--356a. (Each page contains three segments which are referred as `a', `b', and `c'.)  大正新修大藏經.
\item[Yongle-nan]   \textit{Southern Canon of the Yongle Era} 永樂南藏 (南).
\item[Shōsō-in] \textit{Imperial Manuscript Collection of Shōsō-in} 正倉院 (聖).
\item[Zifu] \textit{Zifu Canon} 資福藏 (宋, 資).
\item[ZC]   \textit{Zhonghua Canon} Editing Bureau ed., `\textit{Zhonghua dazangjing (Hanwen bufen)}', vol.~27, pp.\ 454a--473c. (Each page contains three segments which are referred as `a', `b', and `c'.). 中華大藏經.           
\end{description}

\clearpage
\pagestyle{headings}

\begin{center}
\textsc{\large Critical Edition of the Chinese} 

聞所成地: 內明處
\end{center}

\begin{linenumbers}
\mysub{T 345a17; ZC 454a2} 本地分中聞所成地第十之一 

\mysub{T 345a18; ZC 454a3} 已說\footnote{說 T. : 記 Qisha, Puning, Southern Canon of Youngle Era. The author adopts the font of the printed Taishō edition as many as possible.} 有心無心地。\footnote{Corresponding passages of Sankrit and Tibetan are included in the previous chapter.} 

云何聞所成地? \sn{0} 謂\footnote{謂 means `namely', `that is to say' and so on. Neither Sanskrit nor Tibetan supports 謂 here. The translator might insert this term to facilitate Chinese readers' understanding.} 

\mysub{ZC 454a4}若略
\mysub{T 345a19}說, 於五明處, 名句文身無\footnote{無 T. : 无 ZC.}量差\mysub{ZC 454a5}別\footnote{名句文身\uline{無量差別} `\uline{Infinite diversities} of a group of names, words, and letters'  corresponds to `\uline{through analyzing} names, words, and letters \uline{elaborately}' \textit{nāma\uline{śah}, pada\uline{śah}, vyañjana\uline{śah}}. The adverbial suffix \cw śaḥ implies the dissolution of a whole entity into many parts (SPEIJER 1998, 186). Furthermore, neither Sanskrit nor Tibetan support `group' 身 at this phrase.}, 覺慧爲\footnote{爲 T. : 為 ZC.}\mysub{T 345a20}先, (1)\footnote{The author adds Arabic numbers to the text when needed.} 聽聞。 (2) 領受。 (3) 讀誦。 (4) 憶念, (5) 又\mysub{ZC 454a6}於依止名身句\mysub{T 345a21}身文身義中, 無倒解\mysub{ZC 454a7}了。 如是名爲聞所成\mysub{T 345a22}地。

何等名五明處? \mysub{ZC 454a8} 謂: (1) 內明處。 (2) 醫方明處。 (3) 因\mysub{T 345a23}明處。 (4) 聲明處。 (5) \mysub{ZC 454a9}工業明處。 

\mysub{T 345a24; ZC 454a10} \sn{1} 云何內明處? 當知略說由四種相: (1) 一、\footnote{The Chinese numerations, 一, 二, 三, 四, seem like Xuanzang's addition for clarification as DELEANU points out (2006, p. 413, n. 14).} \mysub{ZC 454a11}由\footnote{The word `from' 由 well corresponds to the ablative character of Sanskrit suffix \textit{taḥ}.}事\mysub{T 345a25}施設建立相。(2) 二、 由想差別施設\mysub{ZC 454a12}建立相。(3)  三、 由\mysub{T 345a26}攝聖敎\footnote{敎 T. : 教 ZC.}義相。 (4) 四、 由佛敎\mysub{ZC 454a13}所應知處相。

\mysub{T 345a27; ZC 454a14} \sn{1.1} 云何事施設建立相? 謂三種事, 總\footnote{總 T. : 捴 ZC.}攝\mysub{ZC 454a15}一切諸\mysub{T 345a28}佛言敎: (1) 一、素怛纜事。(2) 二、毘\footnote{毘 T. : 毗 ZC.}奈\mysub{ZC 454a16}耶事。(3) 三、摩怛履\mysub{T 345a29}迦事。如是三事, 攝事\mysub{ZC 454a17}分中當廣分別。

\mysub{T 345b1; ZC 454a18} \sn{1.2} 云何想差別施設建立相? 

嗢拕南曰。\sn{1.2.1}  

\begin{verse}
\mysub{T 345b2; ZC 454a19}句迷惑戲論 住眞\footnote{眞 T. : 真 ZC.}實淨妙 

\mysub{T 345b3} 寂靜性道理 \mysub{ZC 454a20} 假施設現觀 

\end{verse} 

\mysub{T 345b4; ZC 454a21} 云何句? 謂:\sn{1.2.1.1} 

內\footnote{Chinese translatior seems to add `internal' 內 for clarifying the meaning as well as producing a four-syllable phrase. The rhythmical unit is the most widespread in Chinese prose as DELEANU mentions (2006, p. 412, n. 8).}六處: \sn{1.2.1.1.1.1} (1) 無量境界。(2) 無量方\mysub{ZC 454a22}所。(3) 無量\mysub{T 345b5}時分;

復有三界。\sn{1.2.1.1.1.2} 謂\footnote{`Moreover' 復有 and `namely' 謂 correspond neither Sanskrit nor Tibetan. These are understood in terms of the rhythmical perspective. Further notes on these two terms will be omitted for preventing too many repetitions.}: (1) 欲界 (2) 色界 (3) \mysub{T 345b2; ZC 454a23}無色界;\footnote{Three translations include common additional terms `world' 世界 which neither Sanskrit nor Tibetan support. Moreover, the second term 中千世界 do not show the number `two' which corresponds to Sanskrit \textit{dvi} and Tibetan \textit{gnyis pa}.}

又有\footnote{Chinse `again' 復有 and Tibetan `moreover' \textit{gzhan yang} agrees well. Apart from these two, Sanskrit \textit{apare} is understood as a pronoun.}\mysub{T 345b6}三界。\sn{1.2.1.1.1.3} 謂: (1) 小千世界。(2) 中千\mysub{ZC 454b1}世界。(3) 三千大千世界; 

\mysub{T 345b7}復有四衆。謂: \sn{1.2.1.1.1.4} (1) 在\mysub{ZC 454b2}家衆。(2) 出家衆。(3) 鄔波索迦衆。\mysub{T 345b8}(4) 非人衆;

復\mysub{ZC 454b3}有三受。\sn{1.2.1.1.1.5}謂: (1) 苦受 (2) 樂受 (3) 不苦不樂受;\footnote{Three items have additional `feeling' 受. Furthermore, the first and second terms are in reverse order.} 

%\clearpage
\mysub{T 345b9} \sn{1.2.1.1.1.6} 復\mysub{ZC 454b4}有三世。謂: (1) 過去世  (2) 未來世 (3) 現在世;\footnote{`Time/period' 世 is repeatedly added at the end of three terms.}

復\mysub{ZC 454b5}有三\mysub{T 345b10}寶。\sn{1.2.1.1.1.7} 謂: (1) 佛寶 (2) 法寶 (3) 僧寶;

%僧의 표기가 제대로 되지 않는다. Taishō 프린트 버전은 우리나라에서 자주 쓰는 僧이다. 그러나 중화대장경은 다른 폰트로 표기되어 있다. 이것을 함께 표기할 수 있는 폰트가 있을까?  
復有三法。\sn{1.2.1.1.1.8}\mysub{ZC 454b6}謂: (1) 善法 (2) 不善\mysub{T 345b11}法 (3) 無記法;\footnote{Three items have additional `dharma' 法.}

復有三雜染。\sn{1.2.1.1.1.9} \mysub{ZC 454b7}謂: (1) 煩惱雜染。\ (2) 業雜染。\mysub{T 345b12} (3) 生雜染;

復有四\mysub{ZC 454b8}聖諦。\sn{1.2.1.1.1.10} 謂: (1) 苦聖諦。(2) 集聖諦。\mysub{T 345b13} (3) 滅聖諦。(4) 道聖\mysub{ZC 454b9}諦;\footnote{`Truth' 諦 are repeatedly added at the end of each term.}

復有九次第等至。\sn{1.2.1.1.1.11} 謂: (1) 初靜慮\mysub{T 345b14}等至\mysub{ZC 454b10}。乃至。(9) 滅想受等至;

復有三十七菩提\mysub{ZC 454b11}分\mysub{T 345b15}法。\sn{1.2.1.1.1.12}謂: (1) 四念住。(2) 四正斷\footnote{斷 T. : 断 ZC.}。(3) 四神足。(4) 五根。\mysub{ZC 454b12}(5) 五力。(7) 七\mysub{T 345b16}覺支。(7) 八道支;\footnote{Each group shows the number of constituents only in Chinese translation.} 

復有四沙門果。\sn{1.2.1.1.1.13}\mysub{ZC 454b13}謂: (1) 預流果。(2) 一\mysub{T 345b17}來\footnote{來 T. : 来 ZC.} 果。(3) 不還果。(4) 最\footnote{最 T. : 㝡 ZC.}勝阿羅\mysub{ZC 454b14}漢果;

復有衆多勝妙\mysub{T 345b18}功德\footnote{德 T. : 徳 ZC.}。\sn{1.2.1.1.1.14} 謂: (1) 無量 (2) 解\mysub{ZC 454b15}脫。(3) 勝處 (4) 遍處。\footnote{Sanskrit seems to suggest that the `unlimited' 無量 modifies not only 解脫 but also 勝處 along with 遍處.} (5) 無諍 (6) 願智。(7) 無礙\footnote{礙 T. : 㝵 ZC.}\mysub{T 345b19}解 (8) 六神\mysub{ZC 454b16}通等。

 % (1) 無量과 (2) 解脫을 구분했다.
%\clearpage
復有方廣大乘\textemdash\footnote{乘 T. : 乗 ZC.; Chinese has `mahāyāna' 大乘 which is supported by neither Sanskrit nor Tibetan. However, the translator might be aware of the usage of \textit{vaipulya}. The term can be used to designate Mahāyāna scriptures along with its original meaning.} \sn{1.2.1.1.2.0}

五事。\sn{1.2.1.1.2.1}謂: (1) 相 (2) 名 (3) 分\mysub{T 345b20; ZC 454b17}別 (4) 眞如 (5) 正智;

復有二空性。\sn{1.2.1.1.2.2}謂: (1) 補特伽\mysub{ZC 454b18}羅空性。\mysub{T 345b21}及\footnote{及 \ ‘and’ \ is supported by both Sanskrit and Tibetan. Besides, it produces the most favored four-syllable system.} (2) 法空性;

復有二無我性。\footnote{Neither Sanskrit nor Tibetan support 性 `nature.' The translator seems to add it repeatedly.} \sn{1.2.1.1.2.3} 謂:\mysub{ZC 454b19} (1) 補特伽羅無我\mysub{T 345b22} 性。及 (2) 法無我性;

復有\mysub{ZC 454b20}遠離二邊處中觀行。\sn{1.2.1.1.2.4}\mysub{T 345b23}謂: (1) 離增\footnote{增 T. : 増 ZC.} 益邊。(2) 離\mysub{ZC 454b21}損減\footnote{減 : 滅 Puning, Jingshan, Qisha, Southern Canon of the Youngle Era, Qing.}邊;

 %益을 받쳐주지 못한다! 增
 復有四種眞實。\sn{1.2.1.1.2.5}謂: \mysub{T 345b24} (1) 世間所成\mysub{ZC 454b22} 眞實。(2) 道理所成眞實\footnote{SCHMITHAUSEN reconstructs \textit{yuktiprasiddhaṃ} based on \textit{rigs pa'i grags pa dang} in addition to 道理所成眞實.}。(3) 煩惱障淨智\mysub{T 345b25}所\mysub{ZC 454b23}行眞實。(4) 所知障淨智所行眞實;


 復有\mysub{ZC 454c1}四尋\mysub{T 345b26}思。\sn{1.2.1.1.2.6} 謂: (1) 名尋思。(2) 事尋思。(3) 自性假立\mysub{ZC 454c2}尋思。(4) 差別假\mysub{T 345b27}立尋思;

 復有四如實遍\sn{1.2.1.1.2.7}\mysub{ZC 454c3}智。謂: (1) 名尋思所引如\mysub{T 345b28}實遍智。(2) 事尋思\mysub{ZC 454c4}所引如實遍智。(3) 自性假立尋\mysub{T 345b29}思所引\mysub{ZC 454c5}如實遍智。(4) 差別假立尋思所引如實\mysub{T 345c1; ZC 454c6}遍智;\footnote{The translator seems to have intentionally added 如實遍智 to the second, third, and fourth items to facilitate clear understanding. Its Sanskrit equivalent, \textit{yathābhūta-parijñānaṃ}, commonly belongs to them without repetition.}

 %\clearpage
復有三種自性。\sn{1.2.1.1.2.8}謂: (1) 遍計所執自\mysub{ZC 454c7}性。(2) 依他\mysub{T 345c2}起自性。(3) 圓成實自性;\footnote{Sanskrit and Tibetan items are in reverse order. Furthermore, each item has the word `nature' 自性 only in Chinese.}

復有三\mysub{ZC 454c8}無性性。\sn{1.2.1.1.2.9}謂: (1) 相無\mysub{T 345c3}性性。(2) 生無性性。(3) 勝義\mysub{ZC 454c9}無性性;

 復有五相大菩\mysub{T 345c4}提。\sn{1.2.1.1.2.10}謂: (1) 自性故。\mysub{ZC 454c10}(2) 功能故。(3) 方便故。(4) 轉故。(5) 還故;

復\mysub{T 345c5}有五種\mysub{ZC 454c11}大乘:\sn{1.2.1.1.2.11} 一、種子。二、趣入。三、次第。四、正\mysub{T 345c6}行。\mysub{ZC 454c12}五、正行果;

(1) 最初發心。\footnotemark \sn{1.2.1.1.2.12.1}(2) 悲愍有情。(3) 波羅\mysub{ZC 454c13}蜜\mysub{T 345c7}多。 (4) 攝衆生事。\footnotetext{Chinese does not include any phrase corresponding to \textit{tathā}.} \footnotemark 自他相續成熟;

\footnotetext{Sanskrit \textit{saṃgrahavastubhiḥ} does not support 衆生 in Chinese. However, this addition seems appropriate when we take the existence of the `chapter on the [four] bases for gathering [students]' \textit{saṃgrahavastupaṭala} in the bodhisattvabhūmi into consideration.} 
 復有\mysub{ZC 454c14}五無量\mysub{T 345c8}想。\sn{1.2.1.1.2.12.2}謂: (1) 有情界無量想。(2) 世界無\mysub{ZC 454c15}量想。(3) 法界無量\mysub{T 345c9}想。(4) 所調伏界無量想。\mysub{ZC 454c16}(5) 調伏方便界無量想;\footnote{Each term has `immeasurable notion' 無量想 only in Chinese.}

  復\mysub{T 345c10} 有眞實義隨\mysub{ZC 454c17}至。\sn{1.2.1.1.2.12.3}\ 謂: (1) 於一切無量法中。遍隨\mysub{T 345c11}至眞如\mysub{ZC 454c18}及 (2) 於彼智。復有不思議威德, 勝解,\footnotemark \ 無\mysub{T 345c12; ZC 454c19}障礙智;\footnotetext{SCHMITHAUSEN(2000, p. 249, n. 16) points out that 勝解 which is rendered as \textit{adhmukti} is problematic. Instead, he suggests \textit{vimukti} which usually corresponds to 解脫.}  

(1) 三十二大士夫相。\sn{1.2.1.1.2.12.4} (2) 八十種隨\mysub{ZC 454c20}形相。(3) 四\mysub{T 345c13}種一切相淸\footnote{淸 T.: 清 ZC.}淨。(4) 十力 (5) 四無所\mysub{ZC 454c21}畏。(6) 三念住 (7) 三不\mysub{T 345c14}護。(8) 大悲 (9) 無忘失法。(10) 拔\mysub{ZC 454c22}除習氣 (11) 一切相妙智等。\footnote{Neither Sanskrit nor Tibetan supports 等 `and so on.'} 

\mysub{T 345c15}如是諸句。略\mysub{ZC 454c23}唯\footnotemark 二句。\sn{1.2.1.1.3}謂: (1) 聲聞乘中所說句。及\mysub{T 345c16} (2) 大乘\mysub{ZC 455a1}中所說句。

\footnotetext{唯 T. : 惟 ZC. Neither Sanskrit nor Tibetan supports `only'.}
\mysub{T 345c17; ZC 455a2}云何迷惑。\footnote{亂心 is adapted for the same term in a passage of the SacAcBh. 心亂不亂建立者。謂四顚倒顚倒其心。名爲亂心 (T30, no. 1579, p. 344c26-27)} \sn{1.2.1.2}謂四顚\footnote{顚 T. : 顛 ZC.}倒。一、於無常計常\mysub{ZC 455a3}顚倒。\mysub{T 345c18}二、於苦計樂顚倒。三、於不淨計\mysub{ZC 455a4}淨顚倒。四、\mysub{T 345c19}於無我計我顚倒。\footnote{Each topic has `perversion’ \ 顚倒 only in Chinese.}

\mysub{T 345c20; ZC 455a5}云何戲論。\sn{1.2.1.3}謂: (1) 一切煩惱及 (2) 雜煩惱諸\footnote{Chinese translation adopts 一切 and 諸. These two expressions mean `all,' `whole,' `entire' and so on. On the other hand, Sanskrit and Tibetan take just plural form.}\mysub{ZC 455a6}蘊。

 %중화대장경에 "뇌"는 폰트가 없다.
云何\mysub{T 345c21}住。\sn{1.2.1.4}謂: (1) 四識住或 (2) 七識住

\mysub{T 345c22; ZC 455a7}云何眞實。\sn{1.2.1.5}謂: (1) 眞如及 (2) 四聖諦 

\mysub{T 345c23; ZC 455a8}云何淨。\sn{1.2.1.6}謂三淸淨性: 一、自體淸淨性。\mysub{ZC 455a9}二、境界\mysub{T 345c24}淸淨性。三、分位淸淨性

\mysub{T 345c25; ZC 455a10}云何妙。\sn{1.2.1.7} \ 謂: 佛法僧寶\footnote{Only Chinese translation explicitly enumerates the contents of three jewels. Neither \textit{trīṇi ratnāni} not \textit{dkon mchog gsum} does.}名最微妙。墮最\mysub{ZC 455a11}第一施\mysub{T 345c26}設中故 

\mysub{T 345c27; ZC 455a12}云何寂靜。\sn{1.2.1.8}謂: 從善法欲。乃至。一切菩\mysub{ZC 455a13}提分\mysub{T 345c28}法。及所得\footnote{所得 `acquired' seems to be inserted to clarify meaning. Neither \textit{saphalāḥ} nor \textit{'bras bu dang bcas pa} supports the phrase.}果。皆名寂靜 

\mysub{T 345c29; ZC 455a14}云何性。\sn{1.2.1.9}謂: 諸法體相。(1) 若自相。(2) 若共相。\mysub{ZC 455a15}(3) 若假立\mysub{T 346a1}相。(4) 若因相。(5) 若果相等\footnote{Neither Sanskrit nor Tibetan support `and so on' 等.} 

\mysub{T 346a2; ZC 455a16}云何道理。\sn{1.2.1.10}謂: (1) 諸\footnote{Neither Sanskrit nor Tibetan support `all' 諸.}緣\footnote{緣 T. : 縁 ZC.}起及 (2) 四道理 

\mysub{T 346a3; ZC 455a17}云何假施設。\sn{1.2.1.11}謂: (1) 於唯法。假立補特伽\mysub{ZC 455a18}羅。及\mysub{T 346a4}(2) 於唯相。假立諸\footnote{Neither Sanskrit nor Tibetan support the `entire' 諸 grammatically.}法 

\mysub{T 346a5; ZC 455a19}云何現觀。\sn{1.2.1.12} 謂: 六\footnote{六 T., ZC. : 六種 Chongin, Zifu, Puning, Jingshan, Fangshan, Qisha, Southern Canon of the Yongle Era, Qing}現觀。如有尋有伺地\mysub{ZC 455a20} 已說。 

\mysub{T 346a6}復次嗢拕南曰\sn{1.2.2}  

\begin{verse}
\mysub{T 346a7; ZC 455a21}方所位分別　作執持增減\footnote{Neither Sanskrit nor Tibetan support `decrease' 減 in this verse.} 

\mysub{T 346a8} 冥言所覺上　\mysub{ZC 455a22} 遠離轉藏護\footnote{藏 T. : 蔵 ZC.} 

\end{verse} 

\mysub{T 346a9; ZC 455a23}云何方所。\sn{1.2.2.1}謂\footnote{Neither Sanskrit nor Tibetan support `that is to say' 謂 in this paragraph.}: 色蘊 

\mysub{T 346a10; ZC 455b1}云何位。\sn{1.2.2.2}謂: 受蘊 

\mysub{T 346a11; ZC 455b2}云何分別。\sn{1.2.2.3}謂: 想蘊 

\mysub{T 346a12; ZC 455b3}云何作。\sn{1.2.2.4}謂: 行蘊 

\mysub{T 346a13; ZC 455b4}云何執持。\sn{1.2.2.5}謂: 識蘊 

\mysub{T 346a14; ZC 455b5}云何增。\sn{1.2.2.6}謂 有二種: 一、煩惱增。二、業增。

\mysub{ZC 455b6}如增\mysub{T 346a15}有二種。\sn{1.2.2.7}當知減亦爾 

\mysub{T 346a16; ZC 455b7}云何冥。\sn{1.2.2.8}謂: (1) 無明及 (2) 疑 

\mysub{T 346a17; ZC 455b8}云何言。\sn{1.2.2.9}謂: 諸如來\footnote{Only Chinese translation has 如來 which corresponds to \textit{buddha}.}十二分敎。說名爲言。

云何\mysub{T 346a18; ZC 455b9}所覺。\sn{1.2.2.10}謂: 彼彼言音\footnote{Neither Sanskrit nor Tibetan support 言音.} 所說之義。名\mysub{ZC 455b10}爲所覺 

\mysub{T 346a19; ZC 455b11}云何上。\sn{1.2.2.11}謂: 四沙門果 

%\clearpage
\mysub{T 346a20; ZC 455b12}云何遠離。\sn{1.2.2.12}謂五種遠離: 一、惡行遠離。\mysub{ZC 455b13} 二、欲遠\mysub{T 346a21}離。三、資具遠離。四、憒鬧遠離。\mysub{ZC 455b14}五、煩惱遠離

%\clearpage
\mysub{T 346a22; ZC 455b15}云何轉。\sn{1.2.2.13}謂: 三界五趣 

\mysub{T 346a23; ZC 455b16}云何藏護。\sn{1.2.2.14}謂: (1) 追戀過去。(2) 希慕未來。(3) 耽\footnote{耽 T. : 躭 ZC.}\mysub{ZC 455b17}著\footnote{著 T. : 着 ZC.}現\mysub{T 346a24; ZC 455b15}在。

復次嗢拕南曰\sn{1.2.3}  

\begin{verse}
\mysub{T 346a25; ZC 455b18}思擇與現行　睡眠及相屬\footnote{屬 T. : 属 ZC.}　　

\mysub{T 346a26}諸相攝相應　\mysub{ZC 455b19} 說任\footnote{任 T., ZC. : 住 Puning, Jingshan. Qisha, Southern Canon of the Yongle Era, Qing}持次第
\end{verse} 

\mysub{T 346a27; ZC 455b20}云何思擇? \sn{1.2.3.1}謂: 

一行。\sn{1.2.3.1.1}

順前句。\sn{1.2.3.1.1.1} 

順後句。\sn{1.2.3.1.1.2} 

四\mysub{ZC 455b21}句\footnote{Not Sanskrit but Tibetan support `word' 句 for this term.}。\sn{1.2.3.1.1.3}

無\mysub{T 346a28}事句\footnote{Neither Sanskrit nor Tibetan support `word' 句 for this term.}。\sn{1.2.3.1.1.4} 

復有\footnote{Neither Sanskrit nor Tibetan support `furthermore there are' 復有. The phrase seems to be inserted to divide paragraphs.} \sn{1.2.3.1.2.1} 有色法\footnote{Each term of Chinese translation has `dharma' 法.}, 無色法。 

有見\mysub{ZC 455b22}法, \sn{1.2.3.1.2.2}無見法。 

有\mysub{T 346a29}對法, \sn{1.2.3.1.2.3}無對法。

有漏法, \sn{1.2.3.1.2.4}無\mysub{ZC 455b23}漏法 

有爲法, \sn{1.2.3.1.2.5}無爲法。

\mysub{T 346b1}有諍法, \sn{1.2.3.1.2.6}無諍法。

\mysub{ZC 455c1}有味著法, \sn{1.2.3.1.2.7}無味著法。

依耽嗜\mysub{T 346b2}法, \sn{1.2.3.1.2.8} 依出\mysub{ZC 455c2}離法。

世間法, \sn{1.2.3.1.2.9}出世間法。

有繋屬法, \sn{1.2.3.1.2.10}無\footnote{無 Zifu, Qisha, Puning, Southern Canon of the Yongle Era, Jingshan, Qing, T.: 不 ZC.} \mysub{T 346b3; ZC 455c3}繋屬法。

内法, \sn{1.2.3.1.2.11}外法。

麁法, \sn{1.2.3.1.2.12}細法。

劣法, \sn{1.2.3.1.2.13}勝\mysub{ZC 455c4}法。

遠法, \sn{1.2.3.1.2.14}\mysub{T 346b4}近法。

有所緣法, \sn{1.2.3.1.2.15} 無所緣法 

相\mysub{ZC 455c5}應法, \sn{1.2.3.1.2.16}不相應法 

\mysub{T 346b5}有行法, \sn{1.2.3.1.2.17} 無行法 

有依\mysub{ZC 455c6}法, \sn{1.2.3.1.2.18}無依法。

因法, \sn{1.2.3.1.2.19}非因法 

\mysub{T 346b6}果法, \sn{1.2.3.1.2.20}非果法 

\mysub{ZC 455c7}異熟法, \sn{1.2.3.1.2.21}非異熟法 

有因法, \sn{1.2.3.1.2.22}非有\mysub{T 346b7}因法。

\mysub{ZC 455c8}有果法, \sn{1.2.3.1.2.23}非有果法。

有異熟法, \sn{1.2.3.1.2.24}非有異\mysub{ZC 455c9}熟\mysub{T 346b8}法。

有執受法, \sn{1.2.3.1.2.25}無執受法\footnote{`Dharma which has appropriation' 有執受法 and `dharma which does not have appropriation' 無執受法 are understood as bahuvrīhi compounds. However, neither Sanskrit \textit{upāttānupāttaḥ} nor Tibetan \textit{zin pa rnams dang| ma zin pa rnams dang|} supports bahuvrīhi. Rather, `appropriated dharma' 所執受法 and 'not appropriated dharma' 非所執受法 might be better alternatives. YOKOYAMA(1997, 81) shows that Skt. \textit{upātta} and Tib. \textit{zin pa} were rendered as 有執受, 執受, and 所執. Similarly, 非執受, 不受, 不執受, 無執受 were adopted to translate Skt. \textit{anupātta} and Tib. \textit{ma zin pa} (YOKOYAMA 1997, 19).} 

大種造法, \sn{1.2.3.1.2.26}\mysub{ZC 455c10}非大種造\mysub{T 346b9}法。


同分法, \sn{1.2.3.1.2.27}彼同分法 

有上\mysub{ZC 455c11}法, \sn{1.2.3.1.2.28}無上法。

%\clearpage
又有\footnote{Neither Sanskrit nor Tibetan support `furthermore there are' 又有. The phrase seems to be inserted to divide paragraphs.}過\mysub{T 346b10}去法, \sn{1.2.3.1.3.1}未來法, 現在\mysub{ZC 455c12}法。

善法, \sn{1.2.3.1.3.2} 不善法, 無記法。

欲\mysub{T 346b11}繋法, \sn{1.2.3.1.3.3}色繋\mysub{ZC 455c13}法, 無色繋法 

學法, \sn{1.2.3.1.3.4}無學法, 非學非\mysub{T 346b12}無\mysub{ZC 455c14}學法。 

見所斷法, \sn{1.2.3.1.3.5}修所斷法, 無斷法 

又\mysub{ZC 455c15}有\footnote{Neither Sanskrit nor Tibetan support `furthermore there are' 又有. The phrase seems to be inserted to divide paragraphs.}四\mysub{T 346b13}緣。謂: \sn{1.2.3.1.4.1}(1) 因緣。(2) 等無間緣。(3) 所緣緣。(4) 增\mysub{ZC 455c16}上緣。


又有\footnote{Neither Sanskrit nor Tibetan support `furthermore there are' 又有. The phrase seems to be inserted to divide paragraphs.}\mysub{T 346b14}四依: \sn{1.2.3.1.4.2} 一、法是依。非補特伽\mysub{ZC 455c17}羅。二、義是依。非\mysub{T 346b15}文。三、了義經是依。非\mysub{ZC 455c18}不了義。四、智是依。非\mysub{T 346b16}識。

又有\footnote{Neither Sanskrit nor Tibetan support `furthermore there are' 又有. The phrase seems to be inserted to divide paragraphs.}\sn{1.2.3.1.4.3}四無量\mysub{ZC 455c19}法 

四念住法。\sn{1.2.3.1.4.4} 

四正斷法。\sn{1.2.3.1.4.5} 

四\mysub{T 346b17}神足法。\sn{1.2.3.1.4.6}

五\mysub{ZC 455c20}根法 \sn{1.2.3.1.5.1} 

五力法 \sn{1.2.3.1.5.2} 

七覺支法 \sn{1.2.3.1.6} 

八支聖道\mysub{T 346b18}法 \sn{1.2.3.1.7} 

\mysub{ZC 455c21}四行跡法\footnote{Skt. \textit{catasṛbhiḥ pratisaṃvidbhiḥ} and Tib. \textit{so so yang dag par rig pa bzhi po} correspond to 四無礙解 instead of 四行跡法 (YOKOYAMA 1997, 877). For example, the previous paragraph(1.2.1.1.1.14) shows Skt. \textit{pratisaṃvidaḥ} is rendered into Tib. \textit{so so yang dag par rig pa} and Chi. 無礙解. Furthermore, Skt. \textit{pratipad} and Tib. \textit{lam} is rendered as 行跡 (YOKOYAMA 1996, 196).} \sn{1.2.3.1.8.1}

%이 번역 오류? 에 대해서는 나중에 좀 더 논해야 할 것 같다.
%\clearpage
四法跡法。\footnote{Tib. \textit{chos kyi gnas bzhi} corresponds to Chi. 四法跡法 (YOKOYAMA 1997, 448). However, Skt. \textit{dharmapada} is rendered as Tib. \textit{chos kyi tshig} and Chi. 句法, 法句 (YOKOYAMA 1997, 142) instead of \textit{chos kyi gnas} and 法跡.}

 \sn{1.2.3.1.8.2} 

%이 번역 오류? 에 대해서는 나중에 좀 더 논해야 할 것 같다.
奢摩他法。\sn{1.2.3.1.9}毘鉢\mysub{ZC 455c22}舍那\mysub{T 346b19}法。

增上戒法。\sn{1.2.3.1.10}增上心法。增上慧\mysub{ZC 455c23}法。\footnote{Chinese translation corresponds to neither Skt. \textit{śikṣā} nor Tib. {bslab pa rnams dang}}

解脫法。 \sn{1.2.3.1.11} \mysub{T 346b20}勝處法。遍處法。如是等法。\mysub{ZC 456a1}無量無邊。應當\mysub{T 346b21}思擇。\footnote{Neither Sanskrit nor Tibetan supports 如是等法。無量無邊。應當思擇。.} 

%\footnote{`Dharma' 法 should be removed. Skt. \textit{vimokṣābhivayatana} and Tib. \textit{rnam par thar pa dang zil gyis non pa\textquotesingle i skye mched} is rendered into 解脫勝處 (YOKOYAMA 1997, 255).}
\mysub{T 346b22; ZC 456a2}云何現行。謂: \sn{1.2.3.2}諸\footnote{Neither Sanskrit nor Tibetan support `all' 諸.}煩惱纏。\footnote{DELEANU(2006, p.506, fn.108) translates \textit{kleśaparyavasthānaṃ} into `the state of being possessed by defilements.' Whereas Tib. \textit{nyon mongs pas kun nas dkris pa} and Chi. 煩惱纏 are rendered into `[state of] being enwrapped[/ensnared].'} 

\mysub{T 346b23; ZC 456a3}云何睡眠。謂: \sn{1.2.3.3}諸\footnote{Neither Sanskrit nor Tibetan support `all' 諸.}煩惱隨眠。

\mysub{T 346b24; ZC 456a4}云何相屬。\sn{1.2.3.4} 

謂:\sn{1.2.3.4.1} 内\footnote{Sanskrit \textit{adhyātma} supports Chinese `internal' 內.}六處\footnote{Neither Tibetan nor Chinese are aware of the genitive case of Sanskrit sentence.}。於一身中。當知\mysub{ZC 456a5}展\footnote{展 T. : 属 ZC.}轉\footnote{Neither Sanskrit nor Tibetan support 展轉.}\mysub{T 346b25}互%\footnote{互 T. : 㸦 ZC.}
相繋屬\footnote{Both 相屬 and 繋屬 commonly correspond to Skt. {saṃbandha} and Tib. \textit{\textquotesingle brel pa} at the same time. The same holds for the following two cases.}。

 %Yumincho 폰트가 못 받쳐주고 있다.
又\sn{1.2.3.4.2}若此法能引彼法。\mysub{ZC 456a6}當知此彼互\mysub{T 346b26}相繫屬。

又\sn{1.2.3.4.3}諸\footnote{Neither Sanskrit not Tibetan support 諸.} 根境。當知\mysub{ZC 456a7}能取所取互相繫屬\footnote{Sanskrit \textit{bhāvena} corresponds to Tibetan \textit{tshul gyis} and Chinese 互相 respectively. According to YOKOYAMA(1997, 235), Sanskrit \textit{yogena} is frequently rendered into Tibetan \textit{tshul gyis} and Chinese 方便.} 

%\clearpage
\mysub{T 346b27; ZC 456a8} \sn{1.2.3.5} 云何攝。謂: 十六種攝。

一、\sn{1.2.3.5.1}界攝\footnote{Skt. \textit{dhātusaṃgrahaḥ}; Tib. \textit{\uline{rgyu bsdu ba} dang}; Chi. 一\uline{界攝}.}。

二、\sn{1.2.3.5.2}相攝。\mysub{ZC 456a9} 

三、\sn{1.2.3.5.3}種類\mysub{T 346b28}攝。

四、\sn{1.2.3.5.4}分位攝。

五、\sn{1.2.3.5.5}不相離攝。

六、\sn{1.2.3.5.6}\mysub{ZC 456a10}時攝。

七、\sn{1.2.3.5.7}方攝。\mysub{T 346b29} 

八、\sn{1.2.3.5.8}一分攝。

九、\sn{1.2.3.5.9}具分攝。

十、\sn{1.2.3.5.10}\mysub{ZC 456a11}勝義攝。

十一、\sn{1.2.3.5.11}蘊攝。

十\mysub{T 346c1}二、\sn{1.2.3.5.12}界攝\footnote{Skt. \textit{dhātusaṃgrahaḥ}; Tib. \textit{\uline{khams bsdu ba} dang}; Chi. 十二\uline{界攝}.}。

十三、\sn{1.2.3.5.13}處\mysub{ZC 456a12}攝。

十四、\sn{1.2.3.5.14}緣起攝。

十五、\sn{1.2.3.5.15}處非\footnote{非 T., ZC. : 攝 Puning, Jingshan, Zifu, Qisha, Southern Canon of the Yongle Era, Qing}\mysub{T 346c2}處攝。

十六、\sn{1.2.3.5.16}\mysub{ZC 456a13}根攝 

\mysub{T 346c3; ZC 456a14}云何相應。\sn{1.2.3.6}當知此相略有\footnote{Neither Sanskrit nor Tibetan supports 相略有 in Chinese.}五種。

一、與\mysub{ZC 456a15}他性\mysub{T 346c4}相應非自性。\sn{1.2.3.6.1} 

二、\sn{1.2.3.6.2}於他性中。\footnote{Skt. \textit{saṃprayoge}; Tib. \textit{mtshungs par ldan pa} are rendered into 於...中.}與不\mysub{ZC 456a16}相違相應\mysub{T 346c5}非相違。

三、\sn{1.2.3.6.3}於不相違中軟中上品與軟\mysub{ZC 456a17}中上\mysub{T 346c6}品自相應非餘品。

\mysub{ZC 456a18}四、\sn{1.2.3.6.4}於軟中上品中。同時\mysub{T 346c7}相應非異時。 

\mysub{ZC 456a19}五、\sn{1.2.3.6.5}於同時中。同地相應非異\mysub{T 346c8}地  

%\clearpage
\mysub{T 346c9; ZC 456a20}云何說。\sn{1.2.3.7}謂: 四種言說。一、見言說。二、聞\mysub{ZC 456a21}言說。三、\mysub{T 346c10}覺言說。四、知言說

\mysub{T 346c11; ZC 456a22}云何任\footnote{任 T. : 住 Puning, Jingshan.} 持。\sn{1.2.3.8}謂: 四食。一、段食。二、觸食。三、\mysub{ZC 456a23}意思\mysub{T 346c12}食。四、識食 

\mysub{T 346c13; ZC 456b1}云何次第。\sn{1.2.3.9}謂: 六種次第。

一、\sn{1.2.3.9.1}流轉次第。

\mysub{ZC 456b2}二、\sn{1.2.3.9.2}成所\mysub{T 346c14}作次第。

三、\sn{1.2.3.9.3}宣說次第。

四、\sn{1.2.3.9.4}生起\mysub{ZC 456b3}次第。

五、\sn{1.2.3.9.5}現觀次\mysub{T 346c15}第。

六、\sn{1.2.3.9.6}等至次第 

\mysub{T 346c16; ZC 456b4}復次嗢拕南曰。\sn{1.2.4}  

\begin{verse}
\mysub{T 346c17; ZC 456b5}所作及所緣 \ 亦瑜伽止觀 

\mysub{T 346c18}作意與敎授 \mysub{ZC 456b6} 德菩提聖敎 

\end{verse} 

\end{linenumbers} 

\end{document}

不規則的腳註和行距

答案1

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