Chinese
无诸恶也。离一切烦恼藏者略说一患也。过于恒沙不离者此明佛性也。未免生死也。不脱者未免烦恼也。不异者未与世间超然殊别也。不思议佛法者是佛性也。明佛性讫说如来法身者。行满恶除种智现用。此明法身也。不离烦恼藏明如来藏者。此明性也。众生佛性未是累表也。所以在法身文中说众生佛性也。欲明众生佛性如来佛性体同无异。所以众生当有如来已有故有种也。如来藏智者如来佛性也。是如来空智者无生生烦恼一切相累。直举前句为明此义。如来藏者。复举此句者。欲明三乘行人未见未得也。 有二种者第九经名也。如来藏者众生佛性。是一种也。空智者如来佛性。是二种也。空如来藏者。若离说一切烦恼藏。此解空智也。不空如来讫不思议佛性法。此明众生佛性也。此二者此上二种性空智诸大声闻者。无四住分段为空智也。菩萨有大心闻一乘也。能信如来者。大士明智能信佛说二种佛性也。一切阿罗汉说境界转二乘之人。虽无四住分段生死。于四无作谛未能照了。于二种佛性亦未能解也。本所不见者。二乘大殊。能解无作谛二种佛性也。本所不得者。无无作在心而行也。未得佛性用在已也。一切苦灭唯佛得证者。众苦悉除。唯佛能尔也。湛然常存此可名为真灭谛。修一切苦道者。此结道谛也。断 现代汉语译本： 没有各种罪恶。脱离一切烦恼的蕴藏，简略地说就是一种苦难。超过恒河沙数般的不脱离，这说明的是佛性（Buddha-nature）。未能免除生死。不脱离，是指未能免除烦恼。不异，是指未能与世间超然不同。不可思议的佛法，就是佛性。阐明佛性完毕后，阐述如来法身（Tathagata Dharmakaya），指修行圆满，罪恶消除，一切种智显现作用。这说明的是法身。不脱离烦恼的蕴藏，阐明如来藏（Tathagatagarbha），这说明的是自性。众生的佛性还不是累赘的表象。所以在法身的文章中阐述众生的佛性。想要阐明众生的佛性和如来的佛性本体相同没有差异。所以众生应当具有如来已经具有的，因此具有成佛的种子。如来藏的智慧，就是如来的佛性。是如来的空智，指没有产生烦恼一切相的累赘。直接引用前一句是为了阐明这个意义。如来藏，再次引用这句，想要阐明三乘的修行人没有见到没有得到。 ‘有二种’是第九经的名称。如来藏是众生的佛性，是一种。空智是如来的佛性，是二种。空如来藏，如果脱离阐述一切烦恼的蕴藏，这是解释空智。不空的如来，阐述不可思议的佛性法，这阐明的是众生的佛性。这二者，指以上二种自性空智，各位大声闻（Śrāvaka），没有四住地烦恼的分段生死，是空智。菩萨（Bodhisattva）有大心，听闻一乘（Ekayana）。能够相信如来，大士（Mahasattva）阐明智能相信佛陀所说的二种佛性。一切阿罗汉（Arhat）阐述境界转变二乘之人，虽然没有四住地烦恼的分段生死，对于四无作谛未能明了，对于二种佛性也未能理解。原本没有见到的，二乘非常不同。能够理解无作谛二种佛性。原本没有得到的，没有无作在心中而修行。没有得到佛性的作用在于已经得到。一切痛苦灭除只有佛陀能够证得，各种痛苦全部消除，只有佛陀能够做到这样。湛然常存，这可以称为真灭谛。修行一切苦道，这是总结道谛。断
English
English version: There are no various evils. To be apart from the storehouse of all afflictions is, briefly speaking, one suffering. Not being apart from more than countless sands of the Ganges, this clarifies the Buddha-nature. Not yet avoiding birth and death. 'Not apart' means not yet avoiding afflictions. 'Not different' means not yet being transcendently distinct from the world. The inconceivable Buddha-dharma is the Buddha-nature. After clarifying the Buddha-nature, explaining the Tathagata Dharmakaya (Dharmakaya of the Tathagata), refers to the perfection of practice, the elimination of evils, and the manifestation of the use of all-knowing wisdom. This clarifies the Dharmakaya. Not being apart from the storehouse of afflictions, clarifying the Tathagatagarbha (Womb of the Tathagata), this clarifies the nature. The Buddha-nature of sentient beings is not yet a burdensome appearance. Therefore, the Buddha-nature of sentient beings is explained in the text on the Dharmakaya. Wanting to clarify that the Buddha-nature of sentient beings and the Buddha-nature of the Tathagata are the same in essence without difference. Therefore, sentient beings should possess what the Tathagata already possesses, thus possessing the seed for becoming a Buddha. The wisdom of the Tathagatagarbha is the Buddha-nature of the Tathagata. The empty wisdom of the Tathagata refers to the absence of the burden of producing afflictions and all appearances. Directly quoting the previous sentence is to clarify this meaning. The Tathagatagarbha, quoting this sentence again, is to clarify that practitioners of the Three Vehicles have not seen or attained it. 'Having Two Kinds' is the name of the ninth sutra. The Tathagatagarbha is the Buddha-nature of sentient beings, it is one kind. Empty wisdom is the Buddha-nature of the Tathagata, it is the second kind. The empty Tathagatagarbha, if separated from explaining the storehouse of all afflictions, this explains empty wisdom. The non-empty Tathagata, explaining the inconceivable Buddha-nature dharma, this clarifies the Buddha-nature of sentient beings. These two, referring to the above two kinds of nature, empty wisdom, all the great Śrāvakas (Hearers), without the segmented birth and death of the four abodes of affliction, is empty wisdom. Bodhisattvas (Enlightenment Beings) have great minds, hearing the Ekayana (One Vehicle). Being able to believe in the Tathagata, Mahasattvas (Great Beings) clarify that intelligence can believe in the two kinds of Buddha-nature spoken by the Buddha. All Arhats (Worthy Ones) explain the transformation of realms, people of the Two Vehicles, although without the segmented birth and death of the four abodes of affliction, they have not been able to illuminate the Four Non-Outflow Truths, and have not been able to understand the two kinds of Buddha-nature. What was originally not seen, the Two Vehicles are very different. Being able to understand the Two Kinds of Buddha-nature of the Non-Outflow Truths. What was originally not attained, there is no non-outflow in the mind while practicing. Not attaining the use of Buddha-nature lies in what has already been attained. The extinction of all suffering is only attained by the Buddha, all kinds of suffering are completely eliminated, only the Buddha can do this. Serene and constantly abiding, this can be called the true extinction truth. Practicing all paths of suffering, this concludes the truth of the path. Severing --------------------------------------------------------------------------------
Chinese
烦恼尽须具智慧。道谛满足者无过佛地。 三是无常一是常者。第十经名也。非第一义谛者。以常住者为第一义。三谛无常故言非也。 一苦灭谛离有为相者。第十一经名也。过一切众生心识所缘者。凡夫无智。何能得知也。亦非阿罗汉辟支佛智慧境界者。二乘智劣未能解了。譬如生盲者。以凡夫作况。未有无漏观灭智也。不见众色青黄赤白如灭谛也。七日婴儿者。唯二乘也。得无漏智如婴儿之目开也。不见日轮者。虽知作灭未达无作。如盲见无明未分曰非曰异。凡夫识者二见颠倒者。此明凡夫如盲意也。一计断常二有四倒也。则是清净者。此明二乘见灭不圆也。边见者释二见也。计断计常不无中道也。于五受阴者。列生见处也。我见者以五阴为我也。妄相计着实非真我妄计为实也。生二见者。于此我上生二见心。是名边见者。以此二见名为边见也。所谓常见断见者。列二见名也。见诸行无常者。释断见也。见五阴暂死便谓永灭。非正见者实非寂灭故言非也。见涅槃常者。五阴暂有便谓常存。以为涅槃也。非正见者。无常言常。是以言非也。妄相见故者。皆是虚妄非真见也。于身诸根者。五阴六情也。分别思惟者。知是五阴六情也。现在佛见坏也。于现五阴见死坏也。于有相续者。此死彼生也。不见者或 现代汉语译本：烦恼必须用智慧来断除。在道谛上达到圆满，没有超过佛的境界的。 ‘三是无常一是常’，这是第十部经的名称。它不是第一义谛，因为常住才是第一义。由于三谛是无常的，所以说它不是第一义谛。 ‘一苦灭谛离有为相’，这是第十一经的名称。它超越了一切众生的心识所能达到的范围。凡夫没有智慧，怎么能理解呢？它也不是阿罗汉（Arhat，已证得涅槃的圣者）和辟支佛（Pratyekabuddha，独觉佛）的智慧境界，因为二乘（声闻乘和缘觉乘）的智慧浅薄，不能完全理解。这就像一个天生失明的人，用凡夫来比喻，因为他们没有无漏观（Anasrava-darsana，没有烦恼的观察）和灭智（Nirodha-jnana，对灭谛的智慧）。他们看不见青、黄、赤、白等各种颜色，就像对灭谛的无知一样。‘七日婴儿’指的是二乘。获得无漏智就像婴儿睁开了眼睛。‘不见日轮’指的是虽然知道有灭，但没有达到无作（无为）。就像盲人看到无明，却不能分辨相同和不同。‘凡夫识者二见颠倒者’，这说明凡夫就像盲人一样。‘一计断常二有四倒也’，指的是凡夫的断见和常见，以及四种颠倒。‘则是清净者’，这说明二乘所见的灭是不圆满的。‘边见者释二见也’，解释了断见和常见，没有不落入中道的。‘于五受阴者’，列出了产生见解的地方。‘我见者以五阴为我也’，认为五阴就是我。妄想执着，实际上不是真我，却妄想认为是真的。‘生二见者’，在这个‘我’的基础上产生两种见解。‘是名边见者’，用这两种见解称为边见。‘所谓常见断见者’，列出了两种见解的名称。‘见诸行无常者’，解释了断见。认为五阴暂时死亡就永远消失了。‘非正见者实非寂灭故言非也’，这不是正确的见解，因为实际上并非寂灭，所以说不是。‘见涅槃常者’，认为五阴暂时存在就永远存在，并以此为涅槃。‘非正见者。无常言常。是以言非也’，这不是正确的见解，把无常说成常，所以说不是。‘妄相见故者’，这些都是虚妄的，不是真正的见解。‘于身诸根者’，指的是五阴和六情。‘分别思惟者’，知道这是五阴和六情。‘现在佛见坏也’，在现在的五阴中看到死亡和坏灭。‘于有相续者’，指的是此死彼生。‘不见者或’
English
English version: Afflictions must be eradicated with wisdom. There is nothing superior to the Buddha's state in fulfilling the Path Truth (Marga-satya). 'Three are impermanent, one is permanent' is the name of the tenth sutra. It is not the ultimate truth (Paramartha-satya), because permanence is the ultimate truth. Since the three truths are impermanent, it is said to be not the ultimate truth. 'One suffering cessation truth is apart from conditioned phenomena' is the name of the eleventh sutra. It transcends the scope of what all sentient beings' minds can reach. How can ordinary people without wisdom understand it? It is also not the realm of wisdom of Arhats (Arhat, a saint who has attained Nirvana) and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha), because the wisdom of the two vehicles (Sravakayana and Pratyekabuddhayana) is shallow and cannot fully understand it. It is like a person born blind, using ordinary people as a metaphor, because they do not have the unconditioned observation (Anasrava-darsana, observation without afflictions) and the wisdom of cessation (Nirodha-jnana, wisdom of the cessation truth). They cannot see various colors such as blue, yellow, red, and white, just like their ignorance of the cessation truth. 'A seven-day-old infant' refers to the two vehicles. Obtaining unconditioned wisdom is like an infant opening its eyes. 'Not seeing the sun' refers to knowing that there is cessation, but not reaching non-action (Asamskrta, unconditioned). It is like a blind person seeing ignorance, but not being able to distinguish the same and different. 'Ordinary people's consciousness is inverted with two views' This explains that ordinary people are like blind people. 'One counts on annihilation and permanence, two have four inversions' refers to the annihilationist and eternalist views of ordinary people, as well as the four inversions. 'Then it is pure' This explains that the cessation seen by the two vehicles is incomplete. 'The extreme view explains the two views' explains the annihilationist and eternalist views, without falling into the middle way. 'In the five aggregates of reception' lists the places where views arise. 'The view of self takes the five aggregates as self' considers the five aggregates to be self. Delusional attachment, in reality, is not the true self, but delusionally considers it to be true. 'Generating two views' generates two views on the basis of this 'self'. 'This is called an extreme view' uses these two views to call it an extreme view. 'So-called eternalist and annihilationist views' lists the names of the two views. 'Seeing that all phenomena are impermanent' explains the annihilationist view. Thinking that the five aggregates temporarily die and then disappear forever. 'Not the correct view, in reality, it is not tranquility, therefore it is said to be not' This is not the correct view, because in reality it is not tranquility, therefore it is said to be not. 'Seeing that Nirvana is permanent' considers the five aggregates to be temporarily existent and then permanently existent, and takes this as Nirvana. 'Not the correct view. Impermanence is said to be permanence. Therefore, it is said to be not' This is not the correct view, saying that impermanence is permanence, therefore it is said to be not. 'Delusional appearance view' These are all illusory and not true views. 'In the body's various faculties' refers to the five aggregates and the six senses. 'Distinguishing and thinking' knows that these are the five aggregates and the six senses. 'The current Buddha sees destruction' sees death and destruction in the current five aggregates. 'In the continuation of existence' refers to this death and that birth. 'Those who do not see or' --------------------------------------------------------------------------------