Chinese
段死故曰苏息也。为余不了义说者。昔言二乘无余究竟。此是方便引物之释也。分段死者。三界结缚不得自由。寿命长短界地同也。不思议者。法身无缚随意住生变化无方下愚不恻也。虚伪众生者。不知四谛无无漏真智也。意生身者。知变神化念念不信也。以分段死故者。以下应有无字也。我生已尽者。无分段死受四智名也。明义讫故是以结之烦恼有二种者。一是四住。二是无明住地烦恼也。谓住地烦恼及起烦恼者。自此以下字名烦恼义有其五名四住地。二名起烦恼。三名恒沙。四名为上。五名无明住地。名虽有五体实有二。四住已起。是名异体一。无明住地是其二也。恒沙以上二总通有体界别故有其四。名永劫未除故名为住。能生后心名之为地。经心现在用名之为起。体众念名恒沙。能感诸法名之为上也。非心起故名不相应。寻不睹故名无始。不识真理称曰无明。旷劫来有字之为住。能生不绝故名为地也。亦以体多名为恒沙。或诸法故名之为上也。无明住地者。是烦恼习也。闇障八地至于十地名为无明。法身大士但断不起名不相应。四住地后断名之为住。以微在故还能生粗故名为地也。又一解云。是三界四住地结过去世者。不可迳心起现在用也。又复一解言。众生之始必有神虑。虑有明昧。法有粗细。粗细之法悉皆 现代汉语译本：段死，所以叫做苏息（sū xī，停止）。如果有人为我解释不了义的说法，说过去声闻乘和缘觉乘没有究竟的解脱，这只是为了方便引导众生的解释。分段死，指的是在欲界、色界、无色界中受到结缚，不得自由，寿命的长短和所处的界地相同。不思议，指的是法身没有束缚，可以随意居住、出生、变化，深奥难测，下愚之人无法测度。虚伪众生，指的是不知道四谛（sì dì，苦、集、灭、道）的道理，没有无漏的真智。意生身，指的是知道变化神通，却念念不信。‘以分段死故’，以下应该有‘无’字。‘我生已尽’，指的是没有分段死，接受四智（sì zhì，成所作智、妙观察智、平等性智、大圆镜智）的名称。说明意义完毕，所以用这个来总结。烦恼有两种：一是四住地烦恼（sì zhù dì fán nǎo，见一切处住地烦恼、欲爱住地烦恼、色爱住地烦恼、有爱住地烦恼），二是无明住地烦恼（wú míng zhù dì fán nǎo）。所谓住地烦恼和起烦恼，从这里开始，‘字’被称为烦恼，意义上有五个名称：一名四住地，二名起烦恼，三名恒沙（héng shā，比喻数量极多），四名为上，五名无明住地。名称虽然有五个，但本体实际上只有两个。四住地已经生起，这是异体之一。无明住地是其二。恒沙以上两种总括起来有本体和界限的区别，所以有四个。因为永劫未除，所以称为‘住’。能够产生后来的心念，称之为‘地’。经过心念现在起作用，称之为‘起’。本体众多，念头繁多，称为恒沙。能够感应诸法，称之为‘上’。不是心念生起，所以称为不相应。寻思也无法看到，所以称为无始。不认识真理，称为无明。旷劫以来就存在，称之为‘住’。能够生生不息，所以称为‘地’。也因为本体众多，所以称为恒沙。或者因为诸法，所以称之为‘上’。无明住地，是烦恼的习气。黑暗遮障八地（bā dì，不动地）、九地（jiǔ dì）、十地（shí dì），称为无明。法身大士只是断除不起作用，称为不相应。四住地之后断除，称之为‘住’。因为细微地存在，还能产生粗大的烦恼，所以称为‘地’。又有一种解释说，这是三界四住地的结缚在过去世，不可经过心念而现在起作用。又有一种解释说，众生的开始必定有神识思虑，思虑有明昧，法有粗细，粗细的法都……
English
English version: 'Segmented death' is therefore called 'cessation' (sū xī, stopping). Those who explain my teachings with incomplete meanings say that the two vehicles (śrāvaka and pratyekabuddha) do not have ultimate liberation. This is just a convenient explanation to guide beings. 'Segmented death' refers to being bound in the desire realm, form realm, and formless realm, without freedom, where the length of life is the same as the realm in which one resides. 'Inconceivable' refers to the Dharma body being without bondage, able to dwell, be born, and transform at will, being profound and unfathomable, beyond the comprehension of the foolish. 'False beings' refers to those who do not know the Four Noble Truths (sì dì, duḥkha, samudaya, nirodha, and mārga) and lack undefiled true wisdom. 'Mind-made body' refers to knowing about transformations and magical powers but not believing in them from moment to moment. 'Because of segmented death,' the word 'without' should be added below. 'Birth is exhausted' refers to being without segmented death and receiving the names of the Four Wisdoms (sì zhì, the Wisdom of Accomplishing Activities, the Wisdom of Wonderful Observation, the Wisdom of Equality, and the Great Mirror Wisdom). The explanation of the meaning is complete, so this is used to conclude. There are two types of afflictions: one is the four abodes of affliction (sì zhù dì fán nǎo, afflictions dwelling in seeing all places, afflictions dwelling in desire-love, afflictions dwelling in form-love, afflictions dwelling in existence-love), and the other is the affliction of the ground of ignorance (wú míng zhù dì fán nǎo). The so-called afflictions of the abodes and arising afflictions, from here on, the 'word' is called affliction, and in meaning, there are five names: first, the four abodes; second, arising afflictions; third, as many as the sands of the Ganges (héng shā, a metaphor for an extremely large number); fourth, 'above'; and fifth, the ground of ignorance. Although there are five names, in reality, there are only two entities. The four abodes have already arisen; this is one different entity. The ground of ignorance is the second. The two types above 'as many as the sands of the Ganges' are collectively distinguished by their entities and boundaries, so there are four. Because they have not been removed for eternal kalpas, they are called 'abodes.' That which can produce subsequent thoughts is called 'ground.' That which is currently functioning through the mind is called 'arising.' The multitude of entities and the multitude of thoughts are called 'as many as the sands of the Ganges.' That which can influence all dharmas is called 'above.' Because it does not arise from the mind, it is called non-corresponding. Because it cannot be found by searching, it is called beginningless. Not recognizing the true principle is called ignorance. Existing since beginningless kalpas is called 'abode.' That which can produce continuously is called 'ground.' Also, because the entity is numerous, it is called 'as many as the sands of the Ganges.' Or because of all dharmas, it is called 'above.' The ground of ignorance is the habitual energy of affliction. Darkness obscures the eighth ground (bā dì, immovable ground), ninth ground (jiǔ dì), and tenth ground (shí dì), and this is called ignorance. Great Bodhisattvas of the Dharma body only cut off the non-functioning, and this is called non-corresponding. Cutting off after the four abodes is called 'abode.' Because it exists subtly, it can still produce coarse afflictions, so it is called 'ground.' Another explanation says that the bondage of the four abodes of the three realms in the past cannot function through the mind in the present. Yet another explanation says that the beginning of beings must have consciousness and thought, and thought has clarity and obscurity, and dharmas have coarseness and subtlety; all coarse and subtle dharmas... --------------------------------------------------------------------------------
Chinese
应知。以心昧故遂得及粗。一切粗法非心所缘性。此不知名为无明。不经心虑名不相应也。最为大力者大有二种。一以难断。二是或本所以授之。欲令人厌也。此三地者三乘地也。彼三种意生身者。未来无量也。过现已有曰此。方将未受曰彼也。不同以异明受生前也。八地所断者。所以说断者。明佛已断故。受生三人未除故有生死也。画然无处佛地得名也。无漏不尽者。三人虽能无去结。漏未得。即尽故下文出之。即是无明住地也。于彼彼法者。是无边圣谛也。犹在分外。又非是一也。所应断者者。是无明住地也。名有余过解脱者。无分段死所得之处未能永除也。有余清净者。虽四住未断无明住地烦恼也。成就有余功德者。虽得十智诸善功德未得种智等也。知有余苦乃至有余道者。先明所得三事。有余次便说其所知不周也。是名得少涅槃者。灭除四住分段生死得名涅槃体未满足名为少分。知一切苦者。粗法苦也。三谛同尔。所以明知者。智所周悉所得涅槃必是满足也。无常坏世间者。生死果报也。无常病世间者。生死因也。得常住涅槃者。得佛满足究竟涅槃也。于无覆护世间者。不免四魔也。无依世间者。生死之人不可依也。何以故者。何以如来能护可依也。法无优劣者。十力无畏同无高下。智慧等者。种智无生智自 现代汉语译本：应当知晓，因为心识昏昧的缘故，才会接触到粗糙的事物。一切粗糙之法并非心识所能缘取的本性。这种不知晓的状态被称为‘无明’（avidyā，对事物真相的无知）。不经过心识的思虑，就称为‘不相应’。最为强大的力量有两种：一是难以断除，二是或许是根本，所以才被赋予。目的是为了让人厌离。这里的‘三地’指的是三乘（声闻乘、缘觉乘、菩萨乘）的修行位次。那三种意生身（manomayakāya，由意念所生的身）指的是未来无量无数的意生身。已经经历过的过去和现在被称为‘此’，即将要接受的未来被称为‘彼’。‘不同’是为了用差异来表明受生之前的情况。‘八地所断’，之所以说‘断’，是为了说明佛已经断除了。因为受生的三种人（指声闻、缘觉、菩萨）尚未断除，所以还有生死。‘画然无处’指的是佛地（Buddhabhūmi，佛的境界）的名称。‘无漏不尽’指的是，这三种人虽然能够没有过去的烦恼，但烦恼还没有完全断尽，所以下文会提到，那就是无明住地（avidyā-sthiti-bhūmi，无明烦恼的根本处所）。‘于彼彼法’指的是无边的圣谛（āryasatya，佛教的真理）。仍然在自身能力之外，又不是唯一的。‘所应断者’指的是无明住地。‘名有余过解脱者’指的是，没有完全断除分段生死（saṃsāra，轮回）所能获得的解脱之处。‘有余清净’指的是，虽然断除了四住地烦恼（catasra sthitayas，四种根本烦恼），但还有无明住地烦恼。‘成就有余功德者’指的是，虽然获得了十智（daśabala，佛的十种智慧力量）等诸善功德，但还没有获得种智（sarvajñāna，佛的一切种类的智慧）等。‘知有余苦乃至有余道者’，先说明所获得的三个方面还有欠缺，接下来就说明其所知晓的并不周全。‘是名得少涅槃者’指的是，灭除了四住地烦恼和分段生死，可以称为获得了涅槃（nirvāṇa，解脱）的本体，但还没有完全满足，所以称为少分。‘知一切苦者’指的是粗糙之法的苦。三谛（satya，真谛、俗谛、中谛）也是如此。之所以要说明‘知’，是因为智慧所能周遍知晓的，所获得的涅槃必定是圆满的。‘无常坏世间者’指的是生死果报。‘无常病世间者’指的是生死之因。‘得常住涅槃者’指的是获得佛的圆满究竟的涅槃。‘于无覆护世间者’指的是不能免除四魔（catvāri māra，四种障碍修行的魔）。‘无依世间者’指的是生死之人没有可以依靠的。‘何以故者’指的是，为什么如来（tathāgata，佛的称号之一）能够庇护，可以依靠呢？‘法无优劣者’指的是十力（daśabala，佛的十种力量）、无畏（vaiśāradya，佛的无所畏惧）同样没有高下之分。‘智慧等者’指的是种智、无生智（anutpāda-jñāna，对事物不生不灭的智慧）等自在。