Chinese
法智。谓忍无间观前真如。证前所断烦恼解脱。三苦类智忍。谓智无间无漏慧生。于法忍智各别内证。言后圣法皆是此类。四苦类智。谓此无间无漏智生。审定印可苦类智忍。释。苦者苦谛。法者。谓是苦谛所起增上教法。智者。谓于方便道中缘苦法智。忍者。谓于苦谛之中所起现证无漏之慧。二苦法智谓忍无间者。次前忍后而起缘如。名无间也。余可悉矣。苦谛既尔。余之三谛谛各有四。准苦谛说。又此十六。八观真如。八观正智。法忍法智而缘于如。类忍类智而缘于智。 次修习位别修相者。菩提分中修八圣道。中边论云。于修道中而建立故。又云。一分别支。谓即正见。此虽是世间。而出世间后。得由能分别见道位中自所证故。此意说云。此正见体是后得智。故名世间。非是有漏。名为世间。既言世间。复说分别见道所证。故知修道修八圣道。又修习位十地不同。通而言之。地地皆修十波罗蜜。若依别说十地。如次各修一度。其究竟位众德明备更无修习。说修何过。答若许更修。不名无学。亦不得言诸佛平等。进趣不息。先后异故。既云无学。复称平等。明果无习。义无惑矣。故唯识云。此遮佛果圆满善法无增无减故非能熏。彼若能熏。便非圆满。前后佛果应有胜劣。言能熏者。即修习义。佛果既不许有 现代汉语译本 法智（Dharma-jñāna）：指在无间忍（anantarya-kṣānti）之后，观照前一刹那的真如（tathatā），从而证得对先前所断烦恼的解脱。三苦类智忍（duḥkha-anvaya-jñāna-kṣānti）：指在智（jñāna）的无间（anantarya）之后，生起无漏慧（anāsrava-prajñā），对法忍（dharma-kṣānti）和法智（dharma-jñāna）各自进行内在的证悟。所说的后得圣法（pṛṣṭhalabdha-ārya-dharma）都属于此类。 四苦类智（duḥkha-anvaya-jñāna）：指在此无间（anantarya）之后，生起无漏智（anāsrava-jñāna），审定并印可苦类智忍（duḥkha-anvaya-jñāna-kṣānti）。解释：苦，指的是苦谛（duḥkha-satya）。法，指的是由苦谛所引起的增上教法（adhipati-dharma）。智，指的是在方便道（upāya-mārga）中缘于苦法智（duḥkha-dharma-jñāna）。忍，指的是在苦谛之中所生起的现证无漏之慧（anāsrava-prajñā）。二苦法智（duḥkha-dharma-jñāna）指忍无间（anantarya）者：紧随前忍之后而生起缘如（tathatā），称为无间（anantarya）。其余可以类推。苦谛既然如此，其余的三谛（satya）各有四种，可以参照苦谛来说明。这十六种，八种观真如（tathatā），八种观正智（samyak-jñāna）。法忍（dharma-kṣānti）和法智（dharma-jñāna）缘于如（tathatā），类忍（anvaya-kṣānti）和类智（anvaya-jñāna）缘于智（jñāna）。 其次，关于修习位（bhāvanā-bhūmi）的差别修相（viśeṣa-lakṣaṇa）：在菩提分法（bodhi-pakṣika-dharma）中修习八圣道（ārya-aṣṭāṅga-mārga）。《中边分别论》（Madhyāntavibhāga-bhāṣya）中说：‘在修道（bhāvanā-mārga）中建立。’又说：‘一、分别支（vibhakti-aṅga），指的就是正见（samyag-dṛṣṭi）。’这虽然是世间（laukika）的，但在出世间（lokottara）之后，能够分别见道位（darśana-mārga）中自己所证悟的。这里的意思是说，这正见（samyag-dṛṣṭi）的体是后得智（pṛṣṭhalabdha-jñāna），所以称为世间（laukika），并非是有漏（sāsrava），才名为世间（laukika）。既然说是世间（laukika），又说能分别见道（darśana-mārga）所证悟的，所以知道修道（bhāvanā-mārga）是修习八圣道（ārya-aṣṭāṅga-mārga）。而且修习位（bhāvanā-bhūmi）十地（daśa-bhūmi）不同。总的来说，每一地都修习十波罗蜜（daśa-pāramitā）。如果按照分别来说十地（daśa-bhūmi），依次各自修习一度（eka-pāramitā）。其究竟位（niṣṭhā-bhūmi）众德圆满具备，更没有修习。说修习有什么过失？回答：如果允许再修习，就不称为无学（aśaikṣa），也不能说诸佛（buddha）平等（samatā），因为进趣不息，先后不同。既然说是无学（aśaikṣa），又称平等（samatā），说明果位没有修习，义理上没有疑惑。所以《唯识论》（Vijñāptimātratāsiddhi-śāstra）中说：‘这遮止了佛果（buddha-phala）圆满的善法（kuśala-dharma）没有增加也没有减少，所以不能熏习。’它如果能熏习，就不是圆满的，前后的佛果（buddha-phala）应该有胜劣。所说的能熏习，就是修习的意义。佛果（buddha-phala）既然不允许有修习。
English
English version Dharma-jñāna: Refers to observing the previous moment's tathatā (真如, suchness) after anantarya-kṣānti (无间忍, immediate forbearance), thereby attaining liberation from the previously severed afflictions. Duḥkha-anvaya-jñāna-kṣānti: Refers to the arising of anāsrava-prajñā (无漏慧, undefiled wisdom) immediately after jñāna (智, wisdom), with each internally verifying dharma-kṣānti (法忍, forbearance of dharma) and dharma-jñāna (法智, wisdom of dharma). The so-called pṛṣṭhalabdha-ārya-dharma (后得圣法, subsequently attained noble dharma) all belong to this category. Duḥkha-anvaya-jñāna: Refers to the arising of anāsrava-jñāna (无漏智, undefiled wisdom) immediately after this, definitively confirming and approving duḥkha-anvaya-jñāna-kṣānti. Explanation: Duḥkha refers to duḥkha-satya (苦谛, the truth of suffering). Dharma refers to the adhipati-dharma (增上教法, dominant teachings) arising from duḥkha-satya. Jñāna refers to duḥkha-dharma-jñāna (苦法智, wisdom of the dharma of suffering) arising in the upāya-mārga (方便道, path of skillful means). Kṣānti refers to the directly realized anāsrava-prajñā (无漏慧, undefiled wisdom) arising within duḥkha-satya. The two duḥkha-dharma-jñāna refer to those with anantarya: arising immediately after the previous kṣānti, relating to tathatā (如, suchness), is called anantarya. The rest can be inferred. Since the truth of suffering is like this, the remaining three truths each have four aspects, which can be explained with reference to the truth of suffering. Of these sixteen, eight observe tathatā (真如, suchness), and eight observe samyak-jñāna (正智, right wisdom). Dharma-kṣānti and dharma-jñāna relate to tathatā, while anvaya-kṣānti and anvaya-jñāna relate to jñāna. Next, regarding the differentiated aspects of bhāvanā-bhūmi (修习位, the stage of cultivation): In the bodhi-pakṣika-dharma (菩提分法, factors of enlightenment), the ārya-aṣṭāṅga-mārga (八圣道, noble eightfold path) is cultivated. The Madhyāntavibhāga-bhāṣya (中边分别论, Commentary on Discrimination between the Middle and the Extremes) says: 'Established in the bhāvanā-mārga (修道, path of cultivation).' It also says: 'One, vibhakti-aṅga (分别支, the aspect of discrimination), refers to samyag-dṛṣṭi (正见, right view).' Although this is laukika (世间, mundane), after becoming lokottara (出世间, supramundane), it can discriminate what one has realized in the darśana-mārga (见道位, the stage of seeing the path). The meaning here is that the essence of this samyag-dṛṣṭi is pṛṣṭhalabdha-jñāna (后得智, subsequently attained wisdom), so it is called laukika, but it is not sāsrava (有漏, defiled), hence it is called laukika. Since it is said to be laukika, and it is also said to be able to discriminate what is realized in the darśana-mārga, it is known that the bhāvanā-mārga is the cultivation of the ārya-aṣṭāṅga-mārga. Moreover, the bhāvanā-bhūmi differs in the ten bhūmi (十地, ten grounds). Generally speaking, each ground cultivates the daśa-pāramitā (十波罗蜜, ten perfections). If we speak separately about the ten bhūmi, each cultivates one pāramitā (一度, one perfection) in sequence. In the niṣṭhā-bhūmi (究竟位, the stage of ultimate attainment), all virtues are complete and there is no further cultivation. What fault is there in saying that there is cultivation? Answer: If further cultivation is allowed, it is not called aśaikṣa (无学, beyond learning), and it cannot be said that all buddhas (诸佛) are equal (samatā), because their progress is not continuous and they differ in sequence. Since it is said to be aśaikṣa and also called samatā, it is clear that there is no cultivation in the fruit, and there is no doubt in the meaning. Therefore, the Vijñāptimātratāsiddhi-śāstra (唯识论, Treatise on Establishing Consciousness-Only) says: 'This prevents the complete kuśala-dharma (善法, wholesome dharma) of the buddha-phala (佛果, fruit of buddhahood) from increasing or decreasing, so it cannot be perfumed.' If it could be perfumed, it would not be complete, and the buddha-phala before and after should have superiority and inferiority. What is said to be able to be perfumed is the meaning of cultivation. Since the buddha-phala is not allowed to have cultivation. --------------------------------------------------------------------------------
Chinese
能熏。故知佛位即无修习。上来虽有总别不同。合当第二大段之中。明修行讫。 次明断障。分之为二。初明二障。后辨断位。初中复四。一释二障总名。二随列别释。三约识分别。四显俱生分别。言烦恼障者。烦者扰也。恼者乱也。扰乱有情不令出离生死苦海。故名烦恼。障者覆也蔽也。即此烦恼覆蔽涅槃不得解脱。名烦恼障。二所知障者。有漏无漏有为无为一切诸法。是应知境。由障障彼所知之境。碍能缘心。令心于境而不解了。名所知障。据实。二障俱障二果。约别而言。初障涅槃。后障菩提。 二随列别释者。先明烦恼。后列所知。烦恼之中初明根本。后彰随惑。言根本者。总有六种。谓贪嗔痴慢疑恶见。谓此六种是随烦恼之根本。故得根本名。所言贪者。谓耽着为性。嗔者。损害为性。痴者。于诸理事迷闇为性。慢者。恃己于他高举为性。疑者于诸谛理犹豫为性。恶见者。于诸谛理颠倒推度染慧为性。性是不善。或复有䨱无记所摄。故总名恶。此恶见中差别有五。一萨迦耶见。于五取蕴执我我所。萨迦耶见者梵言。唐云移转身见。此见执彼五取蕴法为我我所。故亦名为我我所见。二边执见。谓即于彼随执断常。此意说云。我见后起。执彼我见所执之我。为断为常。故称边也。三者邪见。一切倒 现代汉语译本：能熏染。因此可知佛的果位是不需要修习的。上面虽然有总说和别说的不同，都应归于第二大段中，说明修行完毕。 接下来阐述断除障碍，分为两部分。首先阐述二障，然后辨析断除的位次。初阐述二障又分为四部分：一、解释二障的总名称；二、分别列出解释；三、从识的角度分别；四、显示俱生分别。所谓烦恼障，‘烦’是扰乱的意思，‘恼’是混乱的意思。扰乱有情众生，使他们不能脱离生死苦海，所以叫做烦恼。‘障’是覆盖、遮蔽的意思，即此烦恼覆盖遮蔽涅槃，使人不得解脱，名为烦恼障。二、所知障，有漏、无漏、有为、无为一切诸法，是应该知晓的境界。由于障碍遮蔽那些所知的境界，妨碍能缘的心，使心对于境界不能理解明了，名为所知障。实际上，二障都障碍二果（涅槃和菩提）。从分别上说，前者障碍涅槃，后者障碍菩提。 二、分别列出解释，先阐述烦恼，后列出所知。烦恼之中先阐述根本烦恼，后彰显随烦恼。所谓根本烦恼，总共有六种，即贪、嗔、痴、慢、疑、恶见。这六种是随烦恼的根本，所以得名根本烦恼。所谓贪，是以耽着为特性。嗔，是以损害为特性。痴，是对一切事理迷惑暗昧为特性。慢，是依仗自己而对他人高举为特性。疑，是对一切真谛道理犹豫不决为特性。恶见，是对一切真谛道理颠倒推测，染污智慧为特性。其性质是不善的，或者是有覆无记所摄，所以总称为恶。这恶见中差别有五种：一、萨迦耶见（Satkayadrishti，身见），于五取蕴执着为我、我所。萨迦耶见是梵语，翻译成汉语是移转身见。此见执着那五取蕴法为我、我所，所以也名为我我所见。二、边执见，即于彼随执断、常。此意是说，我见之后产生，执着那由我见所执着的‘我’，为断灭或常恒，所以称为边见。三、邪见，一切颠倒。
English
English version: It can influence. Therefore, it is known that the Buddha's position does not require cultivation. Although there are differences between the general and the specific mentioned above, they should all be included in the second major section, clarifying the completion of practice. Next, the explanation of cutting off obstacles is divided into two parts. First, the two obstacles are explained, and then the positions of cutting off are distinguished. The initial explanation of the two obstacles is further divided into four parts: 1. Explaining the general name of the two obstacles; 2. Listing and explaining them separately; 3. Distinguishing them from the perspective of consciousness; 4. Showing the co-arisen distinctions. The so-called 'affliction obstacle' (烦恼障, Klesha-avarana), 'affliction' (烦, klesha) means disturbance, and 'annoyance' (恼, upaklesha) means confusion. Disturbing sentient beings and preventing them from escaping the sea of suffering of birth and death is called affliction. 'Obstacle' (障, avarana) means covering or concealing, that is, this affliction covers and conceals Nirvana, preventing people from attaining liberation, and is called the affliction obstacle. 2. The 'knowledge obstacle' (所知障, Jneya-avarana), all phenomena, whether defiled or undefiled, conditioned or unconditioned, are objects to be known. Because the obstacle covers those objects of knowledge, hindering the mind that can perceive, making the mind unable to understand the objects clearly, it is called the knowledge obstacle. In reality, both obstacles obstruct the two fruits (Nirvana and Bodhi). Specifically speaking, the former obstructs Nirvana, and the latter obstructs Bodhi. 2. Listing and explaining them separately, first explaining afflictions, and then listing what is to be known. Among the afflictions, first explaining the root afflictions, and then highlighting the secondary afflictions. The so-called root afflictions are six in total, namely greed (贪, raga), hatred (嗔, dvesha), delusion (痴, moha), pride (慢, mana), doubt (疑, vicikitsa), and wrong views (恶见, mithya-drishti). These six are the roots of the secondary afflictions, hence the name root afflictions. Greed is characterized by attachment. Hatred is characterized by harm. Delusion is characterized by confusion and ignorance of all matters and principles. Pride is characterized by relying on oneself and exalting oneself over others. Doubt is characterized by hesitation and indecision about all truths. Wrong views are characterized by inverted speculation and defiling wisdom about all truths. Its nature is unwholesome, or covered and indeterminate, so it is generally called evil. There are five types of differences in these wrong views: 1. Satkayadrishti (萨迦耶见, Satkayadrishti, view of self), clinging to the five aggregates as self and what belongs to self. Satkayadrishti is a Sanskrit word, translated into Chinese as 'view of the shifting body'. This view clings to the five aggregates as self and what belongs to self, so it is also called the view of self and what belongs to self. 2. Extremist view (边执见, Antagraha-drishti), that is, clinging to permanence or annihilation. This means that it arises after the view of self, clinging to the 'self' clung to by the view of self, as annihilation or permanence, so it is called an extremist view. 3. Wrong view (邪见, Mithya-drishti), all inverted. --------------------------------------------------------------------------------