Chinese
非杂染。虽与容尘烦恼为依。而不被染。故名本净。此体即是七真如中实相真如。故名相如。诸法无常。涅槃是常。故与诸法不得名一。复是诸法真实性。故不得名异。异应非是诸法之性。如色异声色非声性。其性本寂。显涅槃名。圆满寂静是涅槃义。二有余依涅槃。谓即真如出烦恼障。虽有微苦所依未灭。而障永寂。故名涅槃。释。所依身在名有余依。余依之中烦恼皆尽所显真理名有余依。而言虽有微苦依者。异熟有漏苦果之身名微苦也。此据二乘有余涅槃。不约佛说。如来有漏悉皆总尽。何得有苦。三无余依涅槃。谓即真如出生死苦。烦恼既尽。余依亦灭众苦永寂。故名涅槃。四无住处涅槃。谓即真如出所知障。大悲般若常所辅翼。由斯不住生死涅槃。利乐有情。穷未来际。用而常寂。故名涅槃。释。出所知障得大悲般若。不同二乘乐住涅槃。不同凡夫乐于生死。二皆不住故名无住。然其四种体一真如。约义分也。今者佛果四义皆具。问如来有漏苦依身尽。如何得说具有四耶。答苦惑依尽说无余依。非苦依在说有余依。是故世尊可言具四。无漏五蕴名非苦依。次明三事入涅槃者。准涅槃经。秘密之藏犹如伊字三点。若并即不成伊。纵亦不成。如摩醯首罗面上三目。乃得成伊。三点若别亦不得成。我亦如是。解脱之 现代汉语译本 ‘非杂染’。虽然它以容尘烦恼（指容易沾染世间尘埃的烦恼）为所依，却不被染污，所以称为‘本净’（指其本性清净）。这个本体就是七真如（佛教术语，指七种真实如常的体性）中的实相真如（指真实不虚的体性），所以称为‘相如’（指其体性与万法之真实相一致）。诸法（指一切事物）是无常的，涅槃（佛教术语，指解脱生死的状态）是常，所以它与诸法不能称为‘一’。它又是诸法的真实体性，所以不能称为‘异’。如果是‘异’，就应该不是诸法的体性，就像色与声不同，色不是声的体性一样。其体性本来寂静，彰显涅槃之名。圆满寂静是涅槃的含义。 ‘二、有余依涅槃’。是指真如（指真实如常的体性）脱离了烦恼障（指由烦恼产生的障碍）。虽然还有微小的痛苦所依未灭，但障碍永远寂灭，所以称为涅槃。解释：所依之身还在，称为‘有余依’。在‘有余依’之中，烦恼都已断尽所显现的真理，称为‘有余依’。所说的‘虽然还有微小的痛苦所依’，是指异熟（指由业力所感得的果报）的有漏（指有烦恼和缺陷）苦果之身，称为‘微苦’。这是根据二乘（指声闻乘和缘觉乘）的有余涅槃而说的，不是指佛。如来（指佛）的有漏都已完全断尽，怎么会有痛苦呢？ ‘三、无余依涅槃’。是指真如脱离了生死苦。烦恼既然断尽，剩余的所依也灭尽，一切痛苦永远寂灭，所以称为涅槃。 ‘四、无住处涅槃’。是指真如脱离了所知障（指对事物认识上的障碍）。大悲（指广大的慈悲心）和般若（指智慧）常常辅助护持，因此不住于生死和涅槃，利益安乐有情（指一切有情众生），直到未来无尽之时。作用时常寂静，所以称为涅槃。解释：脱离了所知障，得到大悲和般若，不同于二乘安于涅槃，也不同于凡夫安于生死。二者都不安住，所以称为‘无住’。然而这四种涅槃的本体都是同一个真如，只是根据不同的含义来区分。现在佛果（指佛的果位）具备这四种含义。问：如来有漏的苦依之身已经断尽，怎么能说具备这四种涅槃呢？答：苦和惑的所依断尽，称为‘无余依’。不是说苦的所依还在，而称为‘有余依’。所以世尊（指佛）可以说具备四种涅槃。无漏（指没有烦恼和缺陷）的五蕴（指构成人身的五种要素：色、受、想、行、识）称为‘非苦依’。 接下来阐明三事入涅槃（指三种要素融入涅槃）的情况。根据《涅槃经》所说，秘密的藏（指如来藏）就像‘伊’字的三点。如果合并在一起，就不能成为‘伊’字。分开也不行。就像摩醯首罗（印度教主神湿婆的别名）面上的三只眼睛，才能构成‘伊’字。三点如果分开，也不能构成‘伊’字。‘我’也是这样。解脱的
English
English version ‘Non-defilement’. Although it relies on the defilements of the sense faculties (referring to the afflictions that easily become tainted by worldly dust), it is not defiled. Therefore, it is called ‘originally pure’ (referring to its inherently pure nature). This entity is the Reality Suchness (referring to the true and unwavering nature) among the Seven Suchnesses (a Buddhist term referring to seven kinds of true and constant natures). Therefore, it is called ‘Suchness of characteristics’ (referring to its nature being consistent with the true characteristics of all dharmas). All dharmas (referring to all things) are impermanent, and Nirvana (a Buddhist term referring to the state of liberation from birth and death) is permanent. Therefore, it cannot be called ‘one’ with all dharmas. It is also the true nature of all dharmas, so it cannot be called ‘different’. If it were ‘different’, it should not be the nature of all dharmas, just as color is different from sound, and color is not the nature of sound. Its nature is originally tranquil, revealing the name of Nirvana. Perfect tranquility is the meaning of Nirvana. ‘Second, Nirvana with remainder of substrate’. It refers to the True Suchness (referring to the true and constant nature) that has escaped the afflictive obscurations (referring to the obstacles caused by afflictions). Although there is still a subtle substrate of suffering that has not been extinguished, the obscurations are forever extinguished. Therefore, it is called Nirvana. Explanation: The body on which it relies is still present, so it is called ‘with remainder of substrate’. Within the ‘remainder of substrate’, the truth revealed when all afflictions have been exhausted is called ‘with remainder of substrate’. The ‘subtle substrate of suffering’ refers to the body of ripened (referring to the karmically acquired result) suffering resulting from defilements (referring to having afflictions and imperfections), which is called ‘subtle suffering’. This is based on the Nirvana with remainder of substrate of the Two Vehicles (referring to the Hearer Vehicle and the Solitary Realizer Vehicle), not referring to the Buddha. The defilements of the Tathagata (referring to the Buddha) have been completely extinguished, so how could there be suffering? ‘Third, Nirvana without remainder of substrate’. It refers to the True Suchness that has escaped the suffering of birth and death. Since afflictions have been exhausted, the remaining substrate is also extinguished, and all suffering is forever extinguished. Therefore, it is called Nirvana. ‘Fourth, Nirvana without abiding’. It refers to the True Suchness that has escaped the obscurations of knowledge (referring to the obstacles in the understanding of things). Great compassion (referring to vast compassion) and prajna (referring to wisdom) constantly assist and protect it. Therefore, it does not abide in birth and death or Nirvana, benefiting and bringing joy to sentient beings (referring to all sentient beings) until the endless future. Its function is always tranquil, so it is called Nirvana. Explanation: Having escaped the obscurations of knowledge and attained great compassion and prajna, it is different from the Two Vehicles who are content with Nirvana, and also different from ordinary people who are content with birth and death. Neither abides, so it is called ‘without abiding’. However, the essence of these four kinds of Nirvana is the same True Suchness, only distinguished according to different meanings. Now the fruit of Buddhahood (referring to the state of Buddhahood) possesses these four meanings. Question: The Tathagata's body of suffering resulting from defilements has already been extinguished, so how can it be said to possess these four kinds of Nirvana? Answer: The substrate of suffering and delusion is extinguished, so it is called ‘without remainder of substrate’. It is not that the substrate of suffering is still present, but it is called ‘with remainder of substrate’. Therefore, the World-Honored One (referring to the Buddha) can be said to possess four kinds of Nirvana. The undefiled (referring to without afflictions and imperfections) five aggregates (referring to the five elements that constitute the human body: form, feeling, perception, mental formations, and consciousness) are called ‘non-suffering substrate’. Next, the circumstances of the three things entering Nirvana (referring to the three elements merging into Nirvana) will be explained. According to the Nirvana Sutra, the secret treasury (referring to the Tathagata-garbha) is like the three dots of the letter ‘i’. If they are merged together, they cannot form the letter ‘i’. Separated, they also cannot. Just like the three eyes on the face of Maheśvara (another name for the Hindu deity Shiva), they can form the letter ‘i’. If the three dots are separated, they also cannot form it. ‘I’ is also like this. The liberation of --------------------------------------------------------------------------------
Chinese
法亦非涅槃。如来之身亦非涅槃。摩诃般若亦非涅槃。三法各异亦非涅槃。我今安住如是三法。为众生故名入涅槃。如世伊字。释。能证生法二空之智名为般若。所证生法二空真如名如来身。由智证理。离诸障染。不为染缚。名为解脱。言伊字者。据西方说。彼国伊字两点在上。一点居下。下点喻理。是所依故。上二喻于般若解脱。依理起故。何故别三不成涅槃。答言涅槃者。是圆寂义。若唯般若。真如未证障未解脱。何名圆寂。若唯真理。能证智无烦恼不断。亦何名寂。若唯解脱。解脱体假。理智俱无。谁名圆寂。是故三别不名涅槃。此言总意要非即异。三法俱时方名为入大涅槃也。智是有为。理即无为。理智是实。解脱是假。故非即一。有为无为假实异故。智为能证。理是所证。解脱离缚。故不得异。若别异者。智证于谁名为能证。理等准此。故知三事不得条然而别异也。如是方名入大涅槃。涅槃之义其事寔多。恐文繁广故不具尽。 次辨菩提。分之为二。初明菩提。后身相摄。菩提种子有自无始。但为二障之所覆蔽。令不得起。三祇伏断。十地修习。至金刚位二障都尽。智从种生。名得菩提。即此菩提相应心品总有四种。故佛地论等云。一大圆镜智相应心品。谓此心品离诸分别。所缘行相微细难知。不忘 现代汉语译本：法也不是涅槃（Nirvana，寂灭）。如来（Tathagata，佛）之身也不是涅槃。摩诃般若（Mahaprajna，大智慧）也不是涅槃。这三种法各自不同，因此都不是涅槃。我现在安住于这三种法中，为了度化众生，才说进入涅槃。就像世间的‘伊’字。解释：能够证悟生法二空的智慧，称为般若。所证悟的生法二空真如，名为如来身。通过智慧证悟真理，远离各种障碍和染污，不被染污束缚，称为解脱。说‘伊’字，是根据西方的说法。那个国家的‘伊’字是两点在上，一点在下。下面的点比喻真理，是所依之处。上面的两点比喻般若和解脱，因为依真理而生起。为什么说这三者分离就不能构成涅槃呢？回答说，涅槃的意义是圆满寂静。如果只有般若，而真如没有证悟，障碍没有解脱，怎么能称为圆满寂静呢？如果只有真理，能证悟的智慧没有，烦恼没有断除，又怎么能称为寂静呢？如果只有解脱，解脱的本体是虚假的，真理和智慧都没有，谁能称为圆满寂静呢？因此，这三者分离就不能称为涅槃。这段话的总意思是说，这三者既不是完全相同，也不是完全相异。这三种法同时具备，才能称为进入大涅槃。智慧是有为法，真理是无为法。真理和智慧是真实的，解脱是假有的，所以不能说完全相同。因为有为法和无为法，假有和真实是不同的。智慧是能证悟的，真理是所证悟的，解脱是脱离束缚的，所以不能说完全相异。如果说完全相异，那么智慧证悟的是谁，才能称为能证悟呢？真理等也依此类推。所以要知道这三件事不能截然不同。这样才能称为进入大涅槃。涅槃的意义非常多，因为恐怕文字繁琐冗长，所以不全部详尽地说明。 接下来辨析菩提（Bodhi，觉悟）。分为两个部分。首先阐明菩提，然后是身相的摄取。菩提的种子自有其无始以来就存在，只是被两种障碍所覆盖遮蔽，使得它不能生起。经过三大阿僧祇劫的降伏断除，十地的修习，直到金刚位，两种障碍才完全断尽。智慧从种子中生起，称为获得菩提。与此菩提相应的各种心品总共有四种。所以《佛地论》等经论中说，第一种是大圆镜智（Adarsa-jnana）相应的心品。意思是说，这种心品远离各种分别，所缘的行相非常微细难以知晓，不会遗忘。
English
English version: The Dharma is not Nirvana (Nirvana, extinction). The body of the Tathagata (Tathagata, Buddha) is not Nirvana. Maha-prajna (Mahaprajna, great wisdom) is not Nirvana. These three Dharmas are different from each other, so none of them is Nirvana. I now abide in these three Dharmas, and only for the sake of saving sentient beings do I say that I enter Nirvana. It's like the letter 'I' in the world. Explanation: The wisdom that can realize the emptiness of the two aspects of existence and non-existence is called Prajna. The Suchness (Tathata) of the emptiness of the two aspects of existence and non-existence that is realized is called the body of the Tathagata. Through wisdom, one realizes the truth, is far away from all obstacles and defilements, and is not bound by defilements, which is called liberation. Saying the letter 'I' is based on the Western saying. In that country, the letter 'I' has two dots on top and one dot on the bottom. The bottom dot is a metaphor for truth, which is the place of reliance. The two dots above are a metaphor for Prajna and liberation, because they arise from reliance on truth. Why can't these three separate entities constitute Nirvana? The answer is that the meaning of Nirvana is perfect tranquility. If there is only Prajna, but Suchness has not been realized and obstacles have not been liberated, how can it be called perfect tranquility? If there is only truth, but there is no wisdom to realize it and afflictions have not been cut off, how can it be called tranquility? If there is only liberation, the essence of liberation is false, and there is neither truth nor wisdom, who can be called perfect tranquility? Therefore, these three separate entities cannot be called Nirvana. The general meaning of this passage is that these three are neither completely the same nor completely different. Only when these three Dharmas are present at the same time can it be called entering Great Nirvana. Wisdom is conditioned, and truth is unconditioned. Truth and wisdom are real, and liberation is false, so they cannot be said to be completely the same. Because conditioned and unconditioned, false and real are different. Wisdom is what can realize, truth is what is realized, and liberation is freedom from bondage, so they cannot be said to be completely different. If they are said to be completely different, then who does wisdom realize, so that it can be called what can realize? Truth and so on are also analogous to this. So you should know that these three things cannot be completely different. Only in this way can it be called entering Great Nirvana. There are many meanings of Nirvana, but because I am afraid that the text will be cumbersome and lengthy, I will not explain them all in detail. Next, we will analyze Bodhi (Bodhi, enlightenment). It is divided into two parts. First, clarify Bodhi, and then the inclusion of physical characteristics. The seed of Bodhi has existed since its beginningless beginning, but it is covered and obscured by two obstacles, so that it cannot arise. After subduing and cutting off for three great Asankhya kalpas, and practicing in the ten Bhumis, until the Vajra position, the two obstacles are completely cut off. Wisdom arises from the seed, which is called obtaining Bodhi. There are a total of four kinds of mental qualities corresponding to this Bodhi. Therefore, the *Yogacarabhumi-sastra* and other sutras say that the first is the mental quality corresponding to the Great Perfect Mirror Wisdom (Adarsa-jnana). It means that this mental quality is far away from all distinctions, the characteristics of what is cognized are very subtle and difficult to know, and it will not forget. --------------------------------------------------------------------------------