Chinese
生他方或得圣道。不见此故便言永灭也。起断之由因于此也。于心相续者。欲明常见先明心体。是无常也。人天六道心心相续。此灭彼生念念不住。愚闇不解者。无明凡夫不知相续也。不知刹那间意识境界者。不知心是念念生灭也。起于常见者。不知念念计以为常也。若过若不及者。心实无常便言是常。过于心实者心灭更生不见后续。便谓一心常存不改名不及也。阴虽未尽便谓已尽过阴实也。灭已更生而不能见名不及也。又一解心是无常计为是常名为过也。五阴相续不知更生名不及也。又一解五阴相续。便谓永灭过相续理也。心体念念此灭彼生不知后念。便谓一常名为不及也。又一解计断常人。皆是过失不及之事也。颠倒者称名欲释之。经少字众生。于五受阴无常常相讫不净净相倒四倒也。一切阿罗汉者。释二乘人见灭谛不圆也。于一切境界无作灭谛谛以种智为境界。及如来法身者。法身无为之入灭谛也。本所不见者。二乘昔来始习观作未能观于无作灭也。或有众生信佛语故说净波罗蜜。此明菩萨能信解知无作灭也。是名正见者。法身之体常乐我净。作如是解可为真正也。真子者见正理而成圣弟子中真也。得法余财者。于无常三乘言教之中。乃得闻于常住大乘也。将知此经必在法华涅槃经前也。世尊净智者。此明二乘 必能解知无作灭谛。无四住烦恼得为净也。尚非境界者。二乘始于断三界四住犹有结业后边身存。尔时未能观无作谛也。况四依智也。观四作谛生死智也。以上况下耳。何以故者。何以作谛智不智无作谛也。三乘初业不愚于彼义当觉当得者。释所以不知者也。舍后边身得变易法身。便得知生死未尽观谛不周。更应观谛修诸善行向佛涅槃。如来方便引至此处令其生解。昔未来知今始解悟故名为初解。自在心名不愚也。未则圆解故言当觉。将来必成无为法身名当得也。为彼故世尊说四依者。为二乘人解无作谛。是以先为说作四谛也。此四依者是世间法者。还欲结成常住一依也。四谛有为不免三世也。此句总漫未有所执甄一依也。一切依上者。还昔上句出灭谛也。苦习道谛为一切也。灭谛为一依也。无作无为胜三言上也。一切依上者。直举前句。出世间上上者。作灭圣谛在凡夫上无作复胜称为上上也。第一义依者。常住湛然。所谓灭谛者列名也。 生死者依如来藏者。第十二经名也。有为生灭生死也。无为常存为藏也。此明众生俱有二法藏。方明显生死将除义不久存故依藏也。以如来藏故说本际不可知者。非始造终成□知端者也。有如来藏故说本生死是名善说者。若言众生有藏生死此说为善也。生死生死者。前列后称 现代汉语译本 必能理解并知晓无作灭谛（通过修行而达到的寂灭真理）。没有四住烦恼（四种根本烦恼）才能算是清净。如果尚未达到这种境界，那么二乘（声闻乘和缘觉乘）仅仅断除了三界（欲界、色界、无色界）的四住烦恼，仍然有结业（业力的束缚）和后边身（未来的身体）存在。那时还不能观照无作谛。更何况是四依智（四种依靠的智慧）呢。观四作谛（观照四种有为法）是生死智（关于生死的智慧）。这是用高层次的境界来比况低层次的境界。为什么这么说呢？为什么作谛智（关于有为法的智慧）不能理解无作谛（关于无为法的智慧）呢？三乘（声闻乘、缘觉乘、菩萨乘）的初业者不会愚昧于那个道理，应当觉悟，应当获得。这是解释为什么不能知晓的原因。舍弃后边身，得到变易法身（一种过渡性的法身），便能得知生死尚未穷尽，观照真理还不周全。更应该观照真理，修习各种善行，趋向佛的涅槃（寂灭）。如来（佛）用方便法门引导他们到这里，让他们产生理解。过去和未来都不知道，现在才开始理解和觉悟，所以称为初解。自在心（自由自在的心）名为不愚。尚未达到圆满的理解，所以说应当觉悟。将来必定成就无为法身，名为当得。为了他们，世尊（佛）才说四依（四种依靠），是为了让二乘人理解无作谛。因此先为他们说作四谛（有为的四圣谛）。这四依是世间法。还是想要结成常住一依（永恒不变的唯一依靠）。四谛是有为法，不能免除三世（过去、现在、未来）的轮回。这句话总括而模糊，还没有明确执着于哪一个唯一依靠。一切依上，还是从上句引出灭谛（寂灭的真理）。苦谛、习谛、道谛为一切。灭谛为一依。无作是无为法，胜过三言（三种言语表达方式）。一切依上，直接引用前一句。出世间上上，作灭圣谛在凡夫之上，无作又胜过它，称为上上。第一义依（最根本的依靠），常住湛然（永恒不变，清澈明净），所说的灭谛就是指这个。 生死是依靠如来藏（如来所证悟的真如自性）的。这是第十二经所说的。有为生灭是生死。无为常存是藏。这里说明众生都具有两种法藏。这样才能明显地看出，生死将要去除，不会长久存在，所以要依靠如来藏。因为有如来藏，所以说本际（根本的边际）是不可知的。不是从开始创造到最终完成，无法知道它的端倪。因为有如来藏，所以说本生死（生死的根本）是善说。如果说众生有藏生死，这种说法就是正确的。生死生死，前面列出，后面称述。
English
English version One will be able to understand and know the Anutpada-Nirodha-Satya (the truth of cessation without arising). Only without the four abodes of affliction (the four fundamental afflictions) can one be considered pure. If one has not yet reached this state, then the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) have only severed the four abodes of affliction in the three realms (Kāmadhātu, Rūpadhātu, Arūpadhātu), and there are still karmic bonds (the fetters of karma) and a future body (a body in the future). At that time, one cannot contemplate the Anutpada-Satya. How much more so the four reliances of wisdom (the four kinds of wisdom to rely on). Contemplating the four Utpada-Satyas (contemplating the four conditioned dharmas) is the wisdom of birth and death (wisdom about birth and death). This is using a higher level of attainment to compare with a lower level. Why is this so? Why is it that the wisdom of Utpada-Satya (wisdom about conditioned dharmas) cannot understand the Anutpada-Satya (wisdom about unconditioned dharmas)? The beginners of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are not ignorant of that principle; they should awaken and attain it. This explains why they cannot know it. Abandoning the future body and attaining the transformation body (a transitional Dharmakāya), one can then know that birth and death have not yet been exhausted, and the contemplation of truth is not yet complete. One should further contemplate the truth, cultivate various good deeds, and move towards the Buddha's Nirvāṇa (cessation). The Tathāgata (Buddha) uses expedient means to guide them here, allowing them to generate understanding. In the past and future, they did not know, but now they begin to understand and awaken, so it is called initial understanding. A free and unconstrained mind is called non-ignorance. Not yet reaching complete understanding, so it is said that one should awaken. In the future, one will surely achieve the unconditioned Dharmakāya, called attainment. For their sake, the World Honored One (Buddha) speaks of the four reliances, in order to allow the two vehicles to understand the Anutpada-Satya. Therefore, he first speaks to them of the four Utpada-Satyas (the four conditioned Noble Truths). These four reliances are worldly dharmas. They still want to form a permanent and unchanging one reliance. The four truths are conditioned dharmas and cannot escape the cycle of the three times (past, present, and future). This sentence is general and vague, and has not yet clearly adhered to which unique reliance. 'Everything relies on the above,' still draws the Nirodha-Satya (truth of cessation) from the previous sentence. The Duḥkha-Satya, Samudaya-Satya, and Mārga-Satya are everything. The Nirodha-Satya is the one reliance. Anutpada is an unconditioned dharma, surpassing the three expressions (three ways of expression). 'Everything relies on the above,' directly quotes the previous sentence. 'Transcending the world above,' the Utpada-Nirodha-Satya is above ordinary people, and Anutpada surpasses it again, called 'above above.' The first meaning reliance (the most fundamental reliance), is permanent and still, clear and bright, what is called Nirodha-Satya refers to this. Birth and death rely on the Tathāgatagarbha (the true nature of the Tathāgata). This is what the twelfth sutra says. Conditioned arising and ceasing is birth and death. Unconditioned and permanent existence is the Garbha. This explains that sentient beings all possess two kinds of Dharmagarbhas. Only in this way can it be clearly seen that birth and death will be removed and will not exist for long, so one must rely on the Tathāgatagarbha. Because there is the Tathāgatagarbha, it is said that the original boundary (the fundamental boundary) is unknowable. It is not from the beginning of creation to the final completion, one cannot know its clues. Because there is the Tathāgatagarbha, it is said that the original birth and death is a good explanation. If it is said that sentient beings have the Garbha of birth and death, this statement is correct. Birth and death, birth and death, listed in the front, stated in the back. --------------------------------------------------------------------------------
Chinese
也。诸受根者。释生者死五阴六情一时灭坏也。次第不受根起者。自死之后未更受生是名生死者。解生者死讫故结之。生死者欲明死者。更受后生故先列也。此二法是如来藏者。凡夫众生有生有死名为颠倒也。此章之初说诸众生俱有二法。意在于此。世间言说故有死有生者。言如来藏。是生死者此是世间愚人之言。非是圣语也。又复一义世间诸法可说生藏。是出世无为之法无生死也。死者诸根坏生者新诸根者。还明死者更变后生也。生者之死死者更生三世。兹云无常之事现也。非如来藏有生有死者。藏体湛然无六情诸根。真实常住非生死法也。离有相常住不变者。藏体如是故无生死。是依是时是建立者。超然像表者如来藏也。如来能以众生作归依处。坚持独立物不能俎也。不离不断讫不思议佛法明众生佛性也。断脱异外讫是如来藏明如来佛性。烦恼为断。无生死为脱。出三界为异。非念念故非有为。以上四绝为外也。外字应在后。有为法下一段藏体真实讫之此也。若无如来藏者不得厌苦乐求涅槃者。此明佛性有益。于人佛性之体常乐我净。生死之法苦恼众多受之。既久生厌患心求觅乐法。欲以自安由有佛性得生此心也。何以故者。何以有众苦也。于此六识及心法智者。释有多苦也。心是主故名为法智也。刹那不住者。 现代汉语译本 也。对于那些已经接受了受根（shougen，指六根）的人来说，解释为：生和死，五阴（wuyin，色、受、想、行、识五种构成要素）和六情（liuqing，眼、耳、鼻、舌、身、意六种感觉器官）在死亡时同时灭坏。对于那些次第不受根起的人来说，解释为：自从死亡之后，还没有再次接受新的生命，这被称为生死。解释生和死是为了总结。说生死是为了阐明死者会再次接受后世的生命，所以先列出生死。这两种法是如来藏（rulaizang，如来所证悟的真如自性）的体现。凡夫众生有生有死，这被称为颠倒。这一章的开始说所有众生都具有这两种法，意图就在于此。世间的言说所以有死有生，是因为他们说如来藏是生死，这是世间愚人的话，不是圣人的话。又有一种解释，世间诸法可以说有生藏，但出世无为之法没有生死。死是指诸根坏灭，生是指新的诸根产生，这仍然是在说明死者会改变并接受后世的生命。生者的死亡和死者的更生，这三世（sanshi，过去、现在、未来）的变化显示出无常的事实。并非如来藏有生有死，因为藏体湛然不动，没有六情诸根，是真实常住的，不是生死之法。远离有相、常住不变，藏体就是这样，所以没有生死。这是所依据的，这是所处的时机，这是所建立的，超越了所有表象，这就是如来藏。如来能够以众生作为归依之处，坚持独立，外物不能侵犯。不离、不断、究竟、不可思议的佛法阐明了众生的佛性。断绝、脱离、异于外物，这就是如来藏，阐明了如来的佛性。烦恼需要断除，没有生死需要脱离，超出三界（sanjie，欲界、色界、无色界）是异于外物。不是念念生灭的，不是有为法，以上四种断绝是外。‘外’字应该放在后面。有为法下一段藏体真实等内容就是这个意思。如果没有如来藏，就不会厌恶痛苦，也不会寻求涅槃（niepan，佛教修行的最终目标，指解脱生死轮回的状态）。这说明佛性对人有益。佛性的本体是常乐我净（changlewojing，永恒、快乐、真我、纯净），生死之法充满痛苦和烦恼。既然长久地承受这些痛苦，就会产生厌恶之心，寻求快乐之法，想要以此来让自己得到安宁，这是由于有佛性才能产生这种想法。为什么呢？为什么会有众多的痛苦呢？对于这六识（liushi，眼识、耳识、鼻识、舌识、身识、意识）以及心法智，解释说有很多痛苦。心是主导，所以被称为法智。刹那不住。
English
English version Also. For those who have received the 'shougen' (受根, the six roots or sense organs), it explains that birth and death, the five 'wuyin' (五阴, skandhas: form, feeling, perception, mental formations, and consciousness) and the six 'liuqing' (六情, six emotions or senses: sight, hearing, smell, taste, touch, and mind) are simultaneously destroyed at the time of death. For those who do not successively receive the arising of roots, it explains that since death, they have not yet received a new life, which is called birth and death. Explaining birth and death is for summarizing. Saying birth and death is to clarify that the deceased will receive a subsequent life, so birth and death are listed first. These two dharmas are the manifestation of the 'rulaizang' (如来藏, Tathagatagarbha, the womb of the Tathagata, the inherent Buddha-nature). Ordinary beings have birth and death, which is called delusion. The beginning of this chapter says that all beings have these two dharmas, and the intention lies in this. The worldly speech therefore has death and birth, because they say the 'rulaizang' is birth and death, which is the words of worldly fools, not the words of sages. There is another explanation that worldly dharmas can be said to have birth and store, but the transcendental unconditioned dharma has no birth and death. Death refers to the destruction of the sense organs, and birth refers to the generation of new sense organs, which is still explaining that the deceased will change and receive a subsequent life. The death of the born and the rebirth of the dead, these three 'sanshi' (三世, three times: past, present, and future) show the fact of impermanence. It is not that the 'rulaizang' has birth and death, because the essence of the store is still and unmoving, without the six emotions and sense organs, it is truly permanent and not a dharma of birth and death. Away from form, permanent and unchanging, the essence of the store is like this, so there is no birth and death. This is what is relied upon, this is the timing, this is what is established, transcending all appearances, this is the 'rulaizang'. The Tathagata is able to take sentient beings as a place of refuge, insisting on independence, and external things cannot invade. Not leaving, not cutting off, ultimately, the inconceivable Buddha-dharma clarifies the Buddha-nature of sentient beings. Cutting off, detaching, different from external things, this is the 'rulaizang', clarifying the Buddha-nature of the Tathagata. Afflictions need to be cut off, no birth and death needs to be detached, exceeding the three 'sanjie' (三界, three realms: desire realm, form realm, formless realm) is different from external things. It is not momentary arising and ceasing, it is not conditioned dharma, the above four kinds of severance are external. The word 'external' should be placed at the end. The next paragraph of conditioned dharma, the essence of the store is true, etc., is what this means. If there is no 'rulaizang', one would not be disgusted with suffering, nor would one seek 'niepan' (涅槃, Nirvana, the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death). This shows that Buddha-nature is beneficial to people. The essence of Buddha-nature is 'changlewojing' (常乐我净, eternal, joyful, true self, pure), the dharma of birth and death is full of suffering and affliction. Since enduring these sufferings for a long time, one will generate a sense of disgust and seek the dharma of happiness, wanting to use this to make oneself peaceful, this is because having Buddha-nature can generate this kind of thought. Why? Why are there so many sufferings? For these six 'liushi' (六识, six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) and the mind, dharma, and wisdom, it explains that there are many sufferings. The mind is dominant, so it is called dharma wisdom. Not abiding for a moment. --------------------------------------------------------------------------------